While studying the Book of Hebrews this week, in preparation Sunday’s message, I stumbled upon this recitation of Hebrews 9 & 10 by a guy named Ryan Ferguson. I was impressed as I listened to him present these chapters through oral interpretation. Ferguson’s performance of these verses offers a perspective that both resonates with my reading of the passage and yet is also distinct at the same time.. Powerful!
Author: Dennis Griffith
The Ways & Means of Following Jesus

Eugene Peterson, in his book, The Jesus Way, wrote:
Following Jesus necessarily means getting his ways and means into our everyday lives. It is not enough simply to recognize and approve his ways and get started in the right direction. Jesus’ ways are meant to be embraced and assimilated into our habits. This takes place only as we pray our following of him. It cannot be imposed from without, cannot be copied. It must be shaped from within. This shaping takes place in prayer. The practice of prayer is the primary way that Jesus’ way comes to permeate our entire lives so that we walk spontaneously and speak rhythmically in the fluidity and fluency of holiness.
Buck O’Neil: Baseball Hall of Fame Speech
Wow! An amazing speech by an amazing man – Buck O’Neil. I heard it this morning for the first time.
The context only adds to it’s poignancy. In 2006 The Baseball Hall of Fame, in Cooperstown NY, admitted, for the first time, former Negro League players. 17 players were selected – but O’Neil, who was unquestionably qualified for the Hall, was not among those 17. (He missed the cut by 1 vote.) Instead, he was asked to offer the Induction speech. It exudes graciousness and wisdom. There is not one note of resentment or bitterness in O’Neil’s speech or tone. This makes his message even more powerful. (O’Neil was finally admitted to the HOF in 2021 – 15 years after his death.)
Take a moment to watch. (Run Time: 7minutes)
6 Signs of Living to Please God

The great English Puritan, Richard Baxter, exhorted: “See therefore that you live for God’s approval as that which you chiefly seek, and as that will suffice you.”
Baxter suggested that we may discover for ourselves whether or not we are living chiefly for God’s pleasure, or for something else, by considering these six signs:
1. You will be careful to understand the Scripture, to know what pleases and displeases God
2. You will be more careful in the doing of every task, to fit it to the pleasure of God rather than men.
3. You will look to your hearts, and not only to your actions; to your goals, and thoughts, and the inward manner and degree.
4. You will look to secret duties as well as public, and to that which men do not see as well as those which they see.
5. You will revere your conscience, paying close attention to it, and not slighting it; when it tells you of God’s displeasure, it will disquiet you; when it tells you of His approval, it will comfort you.
6. Your pleasing men will be charitable for their good, and pious (holy) in order to please God, not proud and ambitious for your honor among men, nor impious against the pleasing of God.
Whether men are pleased or displeased, how they judge you or what they call you, will seem a small matter to you, as their own interests, in comparison to God’s judgment. You don’t live for them. You can bear their displeasure, and comments, if God is pleased.
To learn more about Richard Baxter, check out this short overview from the archives of Christian History magazine: Richard Baxter.
Black Diamonds

I have long been intrigued by baseball’s old Negro Leagues. Like many other baseball fans, I have long wondered how the greats like Josh Gibson, or Satchel Paige in his prime, would have stacked up with the legends of Major League Baseball. Scant opportunities through exhibition games suggest they would have more than held there own.
For some months now, I have enjoyed listening to the podcast Black Diamonds, hosted by Bob Kendrick, historian and president of the Negro League Baseball Museum, in Kansas City. Kendrick not only winsomely recounts the history of Negro League baseball, but he offers a peek into the personalities of those who played, and those who played important roles behind the scenes. I have long been familiar with some of the more well known players from the Negro Leagues era – Josh Gibson, Satchel Paige, Jackie Robinson, etc. But through Kendricks’ storytelling and interviews, I now feel as if I have met some of the greats – guys like Oscar Charleston, Leon Day, Martin Dihigo, etc. – who paved the way for the many who came along after them.
Worth the listen for any fan of baseball or student of 20th Century American history.
Link: Black Diamonds
Jesus Surrendered All

Jesus is the only one who ever could have ever sung “I Surrender All” with total integrity. Let’s trust in Jesus’ once-and-for-all surrender to the cross as the basis of our relationship with God. Our surrender is fickle and incomplete. Jesus’ was perfect and forever.
~ Scotty Smith
My Sin is Ever Before Me

‘My sin is ever before me’ ~ Psalm 51.3
A humble soul sees that he can stay no more from sin, than the heart can from panting, and the pulse from beating. He sees his heart and life to be fuller of sin, than the firmament is of stars; and this keeps him low. He sees that sin is so bred in the bone, that till his bones, as Joseph’s, be carried out of the Egypt of this world, it will not out. Though sin and grace were never born together, and though they shall not die together, yet while the believer lives, these two must live together; and this keeps him humble.
~ Thomas Brooks, English Puritan
Christian Social Responsibility

Article 5 of the Lausanne Covenant addresses Christian Social Responsibility as part of the church’s global mission:
We affirm that God is both the Creator and the Judge of all men. We therefore should share his concern for justice and reconciliation throughout human society and for the liberation of men and women from every kind of oppression. Because men and women are made in the image of God, every person, regardless of race, religion, color, culture, class, sex or age, has an intrinsic dignity because of which he or she should be respected and served, not exploited. Here too we express penitence both for our neglect and for having sometimes regarded evangelism and social concern as mutually exclusive. Although reconciliation with other people is not reconciliation with God, nor is social action evangelism, nor is political liberation salvation, nevertheless we affirm that evangelism and socio-political involvement are both part of our Christian duty. For both are necessary expressions of our doctrines of God and Man, our love for our neighbor and our obedience to Jesus Christ. The message of salvation implies also a message of judgment upon every form of alienation, oppression and discrimination, and we should not be afraid to denounce evil and injustice wherever they exist. When people receive Christ they are born again into his kingdom and must seek not only to exhibit but also to spread its righteousness in the midst of an unrighteous world. The salvation we claim should be transforming us in the totality of our personal and social responsibilities. Faith without works is dead.
Just so there is no question in anyone’s mind whether the above statement is biblical and part of the missio dei (the Mission of God), take some time to reflect upon these scripture verses and passages:
Acts 17.26,31; Genesis 18.25; Isaiah 1.17; Psalm 45.7; Genesis 1.26-27; James 3.9; Leviticus 19.18; Luke 6.27,35; James 2.14-26; John 3.3,5; Matthew 5.20; Matthew 6.33; 2 Corinthians 3.18; James 2.20
3 Types of Preaching Styles

All sermons are not alike. They are not only differentiated by the personalities of the ones preaching, but also in the aim of how the Word of God will be proclaimed.
Expository Sermon is a technical term meaning that the proposition, main points, and sub-points are all taken directly from the biblical text. The key is to mine the text and “expose” what the Biblical author is saying, whatever the passage.
This is different from:
Textual Sermon – only the proposition and main points are derived from the text, and a
Topical Sermon – only the proposition is taken directly from the text.
All of these methods of preaching are valid, though those of us who are part of the Reformed tradition tend to favor expository preaching.
Christianity in Our Current Cultural Context
In March 2019, noted church leader Tim Keller delivered this keynote address at The Hendricks Center Gala. In this address Keller identifies some of the ways that ministering in our present cultural context may be different from ministering in the past. Whether one agrees with Keller’s assessments or not, all would be wise to at least consider the issues he raises, while considering the particular contexts in which we each live and serve.
A Global Missions Glossary

Jesus’ instructions were clear and unequivocal: “Go … and make disciples of all nations…” (Matthew 28.19) Paraphrasing Article 6 of the Lausanne Covenant: “The whole Church is commissioned to take the whole gospel to the whole world.” What may be less clear are some of the terms and phrases used among global mission practitioners and mobilizers. This post is intended to help (at least a little) with some of the vocabulary:
Adherent: A follower of a particular religion, church or philosophy. This is the broadest possible category of such followers and includes professing and affiliated adults and also their children (practicing and non-practicing) who may reside in a given area or country.
Adoption (of an unreached people): Making a commitment to an unreached people until there is an indigenous, reproducing church established among them. Aspects may include prayer, research, and networking toward church planting. Sometimes called “people group adoption” or adopt-a-people. (There is currently no centralized People Group adoption systems. For more information, or to explore adopting an Unreached People Group, check out Finishing the Task, Global Adopt a People Campaign, or Adopt a UUPG of the IMB.)
Advocate: People group advocates are individuals who have committed themselves to one specific people group (ethnic group), to learn about them, their environment, culture, demographics, status, etc. They pray about how churches can be established among them. They may network and partner with others to encourage their involvement.
Affinity Bloc: Families of peoples related in aspects such as religion, culture, history, politics, and geography. In nearly every bloc there are widely dissimilar and unrelated linguistic minorities, but often there is one particular culture that is dominant.
Church planting: Missionary role of evangelism, discipleship and training of leaders for the establishment of a body of believers, or a church. Does not refer to a physical building.
Closed Country: Countries that limit or prevent Christian ministry by expatriates as missionaries. Alternatively they are called creative-access countries, restricted access countries, closing countries, restrictive countries, sensitive countries.
Cluster: Grouping of peoples within each affinity bloc which are closely related peoples and, for strategic purposes, may be clustered together. These relationships are often based on a common identity of language and name, but sometimes on the basis of culture, religion, economy, or dominance of one group over another.
Collaboration: To combine forces and resources to meet a common goal.
Contextualization: Adapting a biblical concept, mission method, etc., without changing the substance, to make it understood within the context of an ethnic culture.
Ethnocentrism: Seeing the world through self-colored glasses, so that your culture always looks best and becomes the pattern everyone else should fit into. By no means is ethnocentrism restricted to the majority culture in a country, but it is a nearly universal tendency among humans.
Ethnolinguistic People: An ethnic or racial group speaking its own language. A people group distinguished by its self-identity with traditions of common descent, history, customs and language. Also known as a people.
Evangelism: An effective presentation of the Gospel by someone from the same culture, and within a culture where the missiological breakthrough of a viable church has already taken place.
Expatriate: One who has taken up residence in a foreign country.
Field: The location where ministry, church planting, and evangelism takes place.
Field-based: Strategy determined by those on the field, rather than from those at the “home,” sending, or resource base.
Frontier: Pertaining to unreached areas or peoples.
Frontier Missions: Cross-cultural evangelism to People Groups where no missiological breakthroughs have occurred (or among a People Group where no viable church exists).
Harvest Field: All who are not true Christians; not part of the Body of Christ.
Harvest Force: Those of the Body of Christ who are involved in a direct or indirect way in helping to bring in the harvest of souls.
Indigenous peoples or persons: Those individuals or groups who originate from a particular area; a national, a native.
Joshua Project Unreached Peoples List: A listing of “country-distinct” peoples each over 10,000 in population that were chosen by their ethnolinguistic distinction and their status of being less than 2% Evangelical and less that 5% Christian adherents. (see: Joshua Project)
Martyr: A Christian believer who dies in a situation of witness as a result of human hostility.
Mission: The loving work of God to bring humankind to himself as the Church (missio dei). Secondarily, the overall ministry of the Church for world evangelization.
Missiology: The study of missions and mission strategies; the theology of missions; how and why we do missions.
Mission agency: A Christian organization helping to further God’s work in the world. “Mission board” and “sending agency” are virtually the same thing.
Missionary: One who is sent with a message. The Christian missionary is one commissioned by a local church to evangelize, plant churches and disciple people away from his home area, among people of a different race, culture or language (i.e. cross culture).
Missions Resource Organization: These agencies support the work of field missions and missionaries by offering information, resources, materials, and mobilization of the Church.
National: Any person who is from the country to which a missionary is going.
Network: An extended group of people with similar interests or concerns who interact and remain in informal contact for mutual assistance or support.
Non-Resident Missionary: Professional career missionary who is working towards the evangelization of a particular people or cluster, but resides outside the group, usually in a city with good international communications facilities and no surveillance.
Para-church: Refers to a Christian organization independent of any church denominational structures.
Partnership: An association of two or more autonomous bodies who have formed a trusting relationship and agreed upon expectations by sharing complementary strengths and resources, to reach their mutual goal.
People Group: A significantly large sociological grouping of individuals who perceive themselves to have a common affinity with one another. From the viewpoint of evangelization, this is the largest possible group within which the gospel can be spread without encountering barriers of understanding or acceptance.
Prayer journey: A trip to pray on location for the lost. Team members may spend extended time prayerwalking, asking God to bring the Gospel to that unreached people group. It does not entail evangelism or mercy ministries.
Prayerwalking: Praying “on-site with insight.” Taking prayers outside the church walls as we walk through an area. Praying in the very places we expect to see God bring forth His answers. Usually low profile and unobtrusive in appearance.
Praying Through the Window: Prayer initiatives developed for the purpose of worldwide focused prayer for the countries and peoples in the 10/40 Window. (see Pray Thru the Window)
Reached/unreached: A term that is widely used today to describe people groups and areas that have or have not responded to the preaching of the gospel. Strictly, it should be a measure of the exposure of a people group to the gospel and not a measure of the response.
Regular Missions: Pertaining to cross cultureal evangelism by a different-culture worker, in association with same-cultural workers if possible, where a missiological breakthrough has already taken place.
Strategy Coordinator: One who develops and implements a strategy to reach a people group, working with a team or network. Support: The finances and prayer needed and given for mission trips & work.
Syncretism: Fusion of differing systems of belief. Mixing Christianity with heresy.
Synergy: The interaction of two or more agents or forces so that their combined effect is greater than the sum of their individual effects. Cooperative interaction among groups that creates an enhanced combined effect.
Tentmaker: A cross-cultural witness who works at a paying, usually secular, job overseas. Often they are able to gain entry into “closed” countries which restrict traditional mission efforts.
10/40 Window: The area of the world between latitudes 10 degrees and 40 degrees north of the equator in the Eastern hemisphere, covering North Africa, Middle East and Asia. The window has in view most of the world’s areas of greatest physical and spiritual need, most of the world’s least-reached peoples and most of the governments that oppose Christianity. (see What is the 10/40 Window? and Window International Network)
Unreached /Least Reached People Group: A people or people group among whom there is no viable indigenous community of believing Christians (i.e. no church) with adequate numbers and resources to evangelize their own people without outside (cross-cultural) assistance. The general defining criteria is a People Group that is less than 2% Evangelical Christian and less than 5% Christian Adherents. (see Joshua Project)
World Evangelization: The whole Church taking the whole gospel to the whole world. The goal of giving every person the opportunity to hear the gospel in a way they understand, to become disciples of Christ, and to join with others in fellowship without leaving their own culture or people.
Sir, We Would See Jesus

As a seasoned pastor, I have had the privilege to preach at a number of churches. Even as a seminary student I had the opportunity to speak in a number of small churches in rural communities throughout Mississippi and western Alabama. People would be surprised what might be found in some of the pulpits in those churches. In more than a few I saw brass plaques fastened to the tops. Some were memorials to significant figures from that particular congregation’s history. Some were Bible verses or inspirational quotes.
Perhaps because of my experience, seeing the inside and backside of a number of pulpits, I particularly appreciated the note by James Montgomery Boice from his exegetical commentary on John 12.20-23:
As a preacher and public speaker it falls to my lot to see a side of pulpits that congregations seldom see. On the audience side of the pulpit there is usually ornamentation, perhaps a carved figure or a cross. On the speaker’s side there are less glamorous things: buttons to push, wires to trip over, stacks of books, glasses, fans, heaters, squeaky boards, and so on. I have been in pulpits held up by hymnbooks. I have been in pulpits equipped with a clock – so the speaker knows when to stop. Sometimes there are signs: “The service ends at 12:00 noon” or “When the red light goes on you will have just two minutes remaining.” Obviously, I am not always as impressed with the pulpits as I trust the audiences are with the messages that come from them.
There is one pulpit that I always remember favorably, however. It is the pulpit of the little chapel on the campus of the Stony Brook School, located at Stony Brook, Long Island. I suppose that there are times when the backside of this pulpit is filled with hymnbooks and glasses of water too. There may even be buttons. But I have never noticed these things when I have been there, because of something else. That something else is a quotation from the Bible, which faces the preacher as he stands to address his congregation. It is a short quotation, but an arresting one. It simply says, “Sir, we would see Jesus.”(John 12.21)
Note to self: This is always an appropriate reminder when given the privilege to preach or teach God’s Word.
If the Gospel Overtakes China…

In the news recently are reports that China’s Communist Leaders Fear Christian Population May Reach 300 Million by 2030. I first heard it mentioned on an episode of Breakpoint podcast, then later read about it from a couple of sources, including The Christian Post linked above. I have long been aware that the church in China was growing rapidly, exponentially. I have read that there are believed to be more Evangelical Christians in China than in the USA – more even than in the USA and Europe combined. But until this recent report, I don’t think I comprehended that the committed Christian population in China will soon match the total population of the USA! (USA estimates roughly 330 million population.) Astounding. Clearly God is doing an amazing thing among the Chinese people.
What has most grabbed my attention, however, is not the sheer number of Christians in China, but the seeming divergent tales of two cultures in response to the growing number of Christians in China and despite the growing number of Christians in China.
First, are the reports that the Communist Chinese government is aware and afraid of the growing number of Christians. They have tried persecution, executions, etc., but nothing has stopped the growth of the Church. Now realizing that the gospel cannot be stopped, and that at some point the number of Christians will lead to radical changes undermining the power of the Communist government, Party leaders fear losing their near absolute control.
Second, in contrast to the reports from China, here in the USA, many Evangelical Christians are among the Americans living in fear that the Church has lost the culture, and that China may soon take over the USA (here) – and maybe even the world! (here, here)
So here’s my question: Why is it that so many who believe the Gospel – and who believe in the God of the gospel – fear those who are afraid of the gospel that they know they are unable to overcome? Why do we not trust – and pray – that God is working out his purposes? (Habakkuk 2.14, Romans 8.28)
For those interested in learning more about what God is doing in China, check out:
Anxiety: “Do Not Be Anxious”

Three times, in his Sermon on the Mount, Jesus instructs us “Do not be anxious…” (Matthew 6.25, 31, 34) The repetition is a rhetorical cue that he really means it. It could almost sound as if Jesus is doing his own version of the old Bob Newhart Stop It! sketch.
Why is Jesus so resolute that we deal with our anxieties?
- Anxiety bears no good fruit
- Anxiety bears bad fruit
- Anxiety essentially questions God’s sovereignty
- Anxiety essentially questions God’s wisdom
- Anxiety essentially questions God’s goodness
- Finally, and ultimately, because the One who said “Do not be anxious…” solved our greatest problem at the Cross by receiving the punishment we deserve for our sins.
10 Commandments of Progressive Christianity
J. Gresham Machen, in his classic book, Christianity & Liberalism, writes:
In the sphere of religion, in particular, the present time is a time of conflict; the great redemptive religion which has always been known as Christianity is battling against a totally diverse type of religious belief, which is only the more destructive of the Christian faith because it makes use of traditional Christian terminology.
Michael Kruger, President of Reformed Theological Seminary @ Charlotte, has winsomely, and thoughtfully, explored the foundational differences between what is called “Progressive Christianity”, as opposed to historic expression of the Faith.
In a blog post, more recently published as a book, Kruger examines the 10 core tenets of progressive (or contemporary liberal) Christianity offered by Richard Rohr, which was based on a book by Philip Gulley.
- Jesus is a model for living more than an object of worship.
- Affirming people’s potential is more important than reminding them of their brokenness.
- The work of reconciliation should be valued over making judgments.
- Gracious behavior is more important than right belief.
- Inviting questions is more valuable than supplying answers.
- Encouraging the personal search is more important than group uniformity.
- Meeting actual needs is more important than maintaining institutions.
- Peacemaking is more important than power.
- We should care more about love and less about sex.
- Life in this world is more important than the afterlife (eternity is God’s work anyway).
Like the liberal understanding of Christianity in Machen’s day, “Progressive Christianity” is not simply represent a different denominational perspective, nor is it just a variant version of the faith, it seems an entirely different religion altogether.
Suggested Resources:
- Christianity & Liberalism and Hermeneutical Presuppositions by Vern Poythress
- Christianity & Liberalism Audio Book (7 Parts)