Humility requires strong confidence in a caring God. I can’t humble myself under God’s pressure if I don’t think He cares, but I can if I know He does. The basis of that trust is the loving care God has repeatedly shown us. You cast your anxiety on Him when you’re able to say, however haltingly, “Lord, it’s difficult...I’m having trouble handling this trial, but I’m giving You the whole deal because I know You care for me.”
The word translated “casting” was used to describe throwing something on something else, such as a blanket over a pack animal (e.g., Luke 19:35). Take all your anxiety—all the discontent, discouragement, despair, questioning, pain, and suffering that you’re going through—and toss it all onto God. Trade it in for trust in God, who really cares about you.
There’s no doubt in my mind that Peter had Psalm 55:22 in mind when he wrote his first epistle: “Cast your burden upon the Lord, and He will sustain you; He will never allow the righteous to be shaken.” Now that doesn’t mean we won’t feel shaky at times.
Sunday, October 28, 2007
Sunday, October 21, 2007
WHY SOME FAIL TO GROW Post 5
STUNTED GROWTH
Should we assume, however, that spiritual growth just "happens" in the Christian life? Is our part merely to wait long enough for growth to occur? Or do we have a greater responsibility? Those who received the letter to the Hebrews had been Christians long enough for the writer to expect them to have grown to a level of spiritual maturity. Instead, they had remained spiritual infants. The reason for this was because they had been "slow to learn" (Hebrews 5: 11). The Greek adjective translated "slow" in this verse is a term that was commonly used in the New Testament era to speak of sluggishness or neglect. They had grown sluggish in their understanding of God's truth and had become slothful in applying it to their lives.
As a result, they had stalled in their spiritual development. That had not always been the case. Hebrews 10:32-34 indicates that these same believers had begun their Christian experiences with considerable enthusiasm, even to the point where they had been willing to joyfully accept the confiscation of their property because of their personal commitment to Jesus Christ.
The apostle Paul expressed a complaint similar to that of the author of Hebrews in 1 Corinthians 3. "Brothers, I could not address you as spiritual but as worldly-mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready" (v. 1-2). The tone of this statement is one of surprise. Paul had expected the Corinthians to be "spiritual." Instead, he found that they were "worldly," or as the Greek text literally says, "fleshly."
To understand the implications of this statement, it is helpful to compare it with similar language used by Paul earlier in the letter. In 1 Corinthians 2, Paul contrasted the "natural" man with the "spiritual" man (vv. 14-15 NASB) and said: "The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned" (v. 14 NIV). Although Paul spoke of an inability to accept spiritual truth in both cases, there is an important but subtle difference between them. The person described in 1 Corinthians 2: 14 is one who is devoid of the Holy Spirit. In the Greek text he is characterized as a "soulish" man. The "soulish" man cannot accept the things that come from God's Spirit (i.e., the truths Paul was teaching) because they are "spiritually discerned." He lacks the spiritual capacity to see their value and is unresponsive to God's truth. Because he is spiritually dead, he is incapable of opening his heart to it.
The same cannot be said of the "spiritual infant" described in 1 Corinthians 3: 1. This person is "spiritual" in the sense that he possesses the Holy Spirit. But he is not spiritually mature. He is "worldly." In 1 Corinthians 2: 14-15 Paul explained that the natural or "soulish" man cannot do what the "spiritual" man can do. But in 1 Corinthians 3: 1 he wrote that he could not address the Corinthians as "spiritual." This was a stinging rebuke. In effect, Paul was telling this church, one which prided itself in its great teaching and its wisdom, that its spiritual capacity was on a par with an unbeliever. This condition forced Paul to adjust his teaching to suit the Corinthians' spiritual state. He treated them like spiritual babies and gave them "milk" instead of "solid food" (1 Corinthians 3:2).
It is sobering to consider that the Corinthians probably did not see themselves as Paul did. They saw themselves as spiritual and mature; when in reality they were fleshly and immature. The proof of their immaturity was seen in the presence of jealousy and quarreling within the church. "You are still worldly," Paul wrote. "For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men?" (1 Corinthians 3:3).
We tend to think of spiritual maturity in terms of what a person knows. If someone discusses difficult doctrines, reads complex theological works, or listens to the most capable Bible teachers, then we say that he or she is mature. Paul's rebuke indicates that God uses a different standard to measure spiritual maturity. The mark of spiritual maturity is not merely the possession of knowledge. True maturity is characterized by applied knowledge. Jesus Himself emphasized this when He said: "If you hold to my teaching, you are really my disciples" John 8:31).
Am I spiritually mature? That depends. It does not depend only on what I know, but also upon how I respond to what I know. The believer whose life is dominated by the things that the Bible characterizes as the works of the flesh is spiritually immature, no matter how much content he or she may have mastered.
Should we assume, however, that spiritual growth just "happens" in the Christian life? Is our part merely to wait long enough for growth to occur? Or do we have a greater responsibility? Those who received the letter to the Hebrews had been Christians long enough for the writer to expect them to have grown to a level of spiritual maturity. Instead, they had remained spiritual infants. The reason for this was because they had been "slow to learn" (Hebrews 5: 11). The Greek adjective translated "slow" in this verse is a term that was commonly used in the New Testament era to speak of sluggishness or neglect. They had grown sluggish in their understanding of God's truth and had become slothful in applying it to their lives.
As a result, they had stalled in their spiritual development. That had not always been the case. Hebrews 10:32-34 indicates that these same believers had begun their Christian experiences with considerable enthusiasm, even to the point where they had been willing to joyfully accept the confiscation of their property because of their personal commitment to Jesus Christ.
The apostle Paul expressed a complaint similar to that of the author of Hebrews in 1 Corinthians 3. "Brothers, I could not address you as spiritual but as worldly-mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready" (v. 1-2). The tone of this statement is one of surprise. Paul had expected the Corinthians to be "spiritual." Instead, he found that they were "worldly," or as the Greek text literally says, "fleshly."
To understand the implications of this statement, it is helpful to compare it with similar language used by Paul earlier in the letter. In 1 Corinthians 2, Paul contrasted the "natural" man with the "spiritual" man (vv. 14-15 NASB) and said: "The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned" (v. 14 NIV). Although Paul spoke of an inability to accept spiritual truth in both cases, there is an important but subtle difference between them. The person described in 1 Corinthians 2: 14 is one who is devoid of the Holy Spirit. In the Greek text he is characterized as a "soulish" man. The "soulish" man cannot accept the things that come from God's Spirit (i.e., the truths Paul was teaching) because they are "spiritually discerned." He lacks the spiritual capacity to see their value and is unresponsive to God's truth. Because he is spiritually dead, he is incapable of opening his heart to it.
The same cannot be said of the "spiritual infant" described in 1 Corinthians 3: 1. This person is "spiritual" in the sense that he possesses the Holy Spirit. But he is not spiritually mature. He is "worldly." In 1 Corinthians 2: 14-15 Paul explained that the natural or "soulish" man cannot do what the "spiritual" man can do. But in 1 Corinthians 3: 1 he wrote that he could not address the Corinthians as "spiritual." This was a stinging rebuke. In effect, Paul was telling this church, one which prided itself in its great teaching and its wisdom, that its spiritual capacity was on a par with an unbeliever. This condition forced Paul to adjust his teaching to suit the Corinthians' spiritual state. He treated them like spiritual babies and gave them "milk" instead of "solid food" (1 Corinthians 3:2).
It is sobering to consider that the Corinthians probably did not see themselves as Paul did. They saw themselves as spiritual and mature; when in reality they were fleshly and immature. The proof of their immaturity was seen in the presence of jealousy and quarreling within the church. "You are still worldly," Paul wrote. "For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men?" (1 Corinthians 3:3).
We tend to think of spiritual maturity in terms of what a person knows. If someone discusses difficult doctrines, reads complex theological works, or listens to the most capable Bible teachers, then we say that he or she is mature. Paul's rebuke indicates that God uses a different standard to measure spiritual maturity. The mark of spiritual maturity is not merely the possession of knowledge. True maturity is characterized by applied knowledge. Jesus Himself emphasized this when He said: "If you hold to my teaching, you are really my disciples" John 8:31).
Am I spiritually mature? That depends. It does not depend only on what I know, but also upon how I respond to what I know. The believer whose life is dominated by the things that the Bible characterizes as the works of the flesh is spiritually immature, no matter how much content he or she may have mastered.
Wednesday, October 17, 2007
WHY SOME FAIL TO GROW Post 4
The Ongoing Struggle
The distinguishing mark of spiritual adolescence according to 1 John 2:13-14 is victory over the Evil One. We can conclude from this that normal spiritual development is characterized by growth in obedience as well as growth in knowledge. The believer's skill in saying no to sin and yes to God increases as he or she progresses in the Christian life. This does not necessarily mean that our struggle with the flesh diminishes as we mature. In some cases it may even grow more intense. This is because understanding of sin deepens as we mature, to the point where it not only includes our actions but also the motives that prompt them.
One obvious implication of this is that not every Christian is in the same place spiritually. Spiritual growth is progressive. It moves from infancy to adulthood. We shouldn't be too surprised, then, to find a range of spiritual levels in the church. The church's strategy for discipleship must take this into account by providing a range of opportunities for believers at every level of development. This is also good to know if I am at an early stage in my spiritual development.
Perhaps you are someone who has just recently trusted in Christ and is feeling a little frustrated. It may seem to you as if everyone else is confident and self-assured in their Christian experience. You have thousands of questions about your faith, and others do not appear to have any. You struggle with the changes you need to make in your life, and they do not appear to share your struggle. Some of the things that you read in Scripture seem so lofty that you fear you will never understand them. If this sounds like your situation, don't become discouraged. In time you will grow. It is very likely that you have already grown more than you realize.
The distinguishing mark of spiritual adolescence according to 1 John 2:13-14 is victory over the Evil One. We can conclude from this that normal spiritual development is characterized by growth in obedience as well as growth in knowledge. The believer's skill in saying no to sin and yes to God increases as he or she progresses in the Christian life. This does not necessarily mean that our struggle with the flesh diminishes as we mature. In some cases it may even grow more intense. This is because understanding of sin deepens as we mature, to the point where it not only includes our actions but also the motives that prompt them.
One obvious implication of this is that not every Christian is in the same place spiritually. Spiritual growth is progressive. It moves from infancy to adulthood. We shouldn't be too surprised, then, to find a range of spiritual levels in the church. The church's strategy for discipleship must take this into account by providing a range of opportunities for believers at every level of development. This is also good to know if I am at an early stage in my spiritual development.
Perhaps you are someone who has just recently trusted in Christ and is feeling a little frustrated. It may seem to you as if everyone else is confident and self-assured in their Christian experience. You have thousands of questions about your faith, and others do not appear to have any. You struggle with the changes you need to make in your life, and they do not appear to share your struggle. Some of the things that you read in Scripture seem so lofty that you fear you will never understand them. If this sounds like your situation, don't become discouraged. In time you will grow. It is very likely that you have already grown more than you realize.
Tuesday, October 16, 2007
WHY SOME FAIL TO GROW Post 3
From Infancy . . . to Adolescence . . . to Maturity
Spiritual growth, like human growth, develops in stages. John mentions three stages (in inverted chronological order) in 1 John 2: 13 (and repeats in part in v. 14): "I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, dear children, because you have known the Father." Perhaps we could label these stages spiritual infancy, adolescence, and maturity.
John does not explain in detail how each stage differs from the others. He does, however, provide us with some basic clues. According to John, spiritual infancy and spiritual maturity are both characterized by the knowledge of God. This is not surprising. Jesus taught His disciples that the knowledge of God is the essence of eternal life: "Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" John 17:3). Knowing God is both the beginning and end of the Christian life. Knowledge, as it is used in these verses, does not refer primarily to a cognitive awareness of biblical doctrine but to a growing relationship.
Such a relationship begins with the knowledge of what God the Father has done for us through the person of Jesus Christ. Jesus is "the radiance of God's glory and the exact representation of his being" (Hebrews 1:3). This means that the more we know about Jesus Christ, the more we know about God the Father. Jesus reveals the Father and gives us access to a relationship with Him when we place our trust in Jesus John 14:6-7). This relationship is deepened as our knowledge and experience of God grow. The spiritual infant knows God by faith. The spiritually mature believer knows Him by faith and experience.
Spiritual growth, like human growth, develops in stages. John mentions three stages (in inverted chronological order) in 1 John 2: 13 (and repeats in part in v. 14): "I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, dear children, because you have known the Father." Perhaps we could label these stages spiritual infancy, adolescence, and maturity.
John does not explain in detail how each stage differs from the others. He does, however, provide us with some basic clues. According to John, spiritual infancy and spiritual maturity are both characterized by the knowledge of God. This is not surprising. Jesus taught His disciples that the knowledge of God is the essence of eternal life: "Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" John 17:3). Knowing God is both the beginning and end of the Christian life. Knowledge, as it is used in these verses, does not refer primarily to a cognitive awareness of biblical doctrine but to a growing relationship.
Such a relationship begins with the knowledge of what God the Father has done for us through the person of Jesus Christ. Jesus is "the radiance of God's glory and the exact representation of his being" (Hebrews 1:3). This means that the more we know about Jesus Christ, the more we know about God the Father. Jesus reveals the Father and gives us access to a relationship with Him when we place our trust in Jesus John 14:6-7). This relationship is deepened as our knowledge and experience of God grow. The spiritual infant knows God by faith. The spiritually mature believer knows Him by faith and experience.
Sunday, October 14, 2007
WHY SOME FAIL TO GROW Post 2
One of the assumptions behind the complaint of Hebrews 5: 12 is the expectation that normal Christian growth should occur over time: "By this time you ought to be teachers." This statement indicates that it is reasonable to expect a certain measure of growth to take place once we have trusted in Christ. At the same time, it implies that this growth experience is progressive in nature. Spiritual maturity is not attained instantaneously when we experience the new birth. The earliest stage of the believer's spiritual development might be described as a state of normal immaturity.
When an infant comes home from the hospital and begins to cry for its dinner, its parents are not going to make it a peanut butter sandwich or broil it a steak. A hungry infant will be fed on milk or formula because its digestive system is not ready for solid food. When the same child is a little older it will be ready for solid food, but even then its meals will not be as substantial as those it will enjoy later on.
According to the author of Hebrews, those who are in a state of spiritual infancy need "spiritual milk," while those who are spiritually mature require the biblical equivalent to "solid food." ''Anyone who lives on milk," he explains, "being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil" (Hebrews 5: 13-14). During the stage of spiritual infancy, the new Christian's capacity to understand biblical truth is limited in much the same way that an infant is limited in his or her capacity to digest certain foods. The proper focus during this stage of development is upon the first principles of the Christian faith.
We get an idea of what some of these first principles are from Hebrews 6: 1-2. They include teaching about the need to reject sin and turn to God in faith. The writer's list of fundamentals also includes an emphasis upon the inevitability of resurrection and impending judgment. In addition to these subjects, the writer of Hebrews addresses topics especially suited to the Jewish context of his readers when he mentions teaching about "baptisms and laying on of hands." The term "baptisms" in Hebrews 6:2 probably did not refer to the practice of Christian baptism. It is more likely that the author used it to speak of the kind of ritual washing that was common in New Testament Judaism.
The practice of laying hands on someone was common both in New Testament Judaism and in Christianity. In Judaism, it was symbolic of consecration or commissioning (Numbers 27:18-19; Deuteronomy 34:9). It was also a symbol of substitution. During the sacrificial ceremony, the Israelite worshiper placed his hand upon the offering to signify that its blood was being offered in his place. (For example, see Leviticus 1: 4; 3:2; 4:4.)
In the New Testament church, the laying on of hands symbolized the bestowal of the Holy Spirit and His gifts. The apostle Paul urged Timothy to "fan into flame the gift of God, which is in you through the laying on of my hands" (2 Timothy 1: 6; compare with 1 Timothy 4: 14; Acts 8: 1819). The early church also placed their hands on those who were being commissioned for special service (Acts 6:6; 13:3). In the case of these Hebrew Christians, instruction about the first principles of the faith included teaching that was meant to help them see the difference between the gospel of grace and the works-oriented legalism of their Jewish heritage.
When an infant comes home from the hospital and begins to cry for its dinner, its parents are not going to make it a peanut butter sandwich or broil it a steak. A hungry infant will be fed on milk or formula because its digestive system is not ready for solid food. When the same child is a little older it will be ready for solid food, but even then its meals will not be as substantial as those it will enjoy later on.
According to the author of Hebrews, those who are in a state of spiritual infancy need "spiritual milk," while those who are spiritually mature require the biblical equivalent to "solid food." ''Anyone who lives on milk," he explains, "being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil" (Hebrews 5: 13-14). During the stage of spiritual infancy, the new Christian's capacity to understand biblical truth is limited in much the same way that an infant is limited in his or her capacity to digest certain foods. The proper focus during this stage of development is upon the first principles of the Christian faith.
We get an idea of what some of these first principles are from Hebrews 6: 1-2. They include teaching about the need to reject sin and turn to God in faith. The writer's list of fundamentals also includes an emphasis upon the inevitability of resurrection and impending judgment. In addition to these subjects, the writer of Hebrews addresses topics especially suited to the Jewish context of his readers when he mentions teaching about "baptisms and laying on of hands." The term "baptisms" in Hebrews 6:2 probably did not refer to the practice of Christian baptism. It is more likely that the author used it to speak of the kind of ritual washing that was common in New Testament Judaism.
The practice of laying hands on someone was common both in New Testament Judaism and in Christianity. In Judaism, it was symbolic of consecration or commissioning (Numbers 27:18-19; Deuteronomy 34:9). It was also a symbol of substitution. During the sacrificial ceremony, the Israelite worshiper placed his hand upon the offering to signify that its blood was being offered in his place. (For example, see Leviticus 1: 4; 3:2; 4:4.)
In the New Testament church, the laying on of hands symbolized the bestowal of the Holy Spirit and His gifts. The apostle Paul urged Timothy to "fan into flame the gift of God, which is in you through the laying on of my hands" (2 Timothy 1: 6; compare with 1 Timothy 4: 14; Acts 8: 1819). The early church also placed their hands on those who were being commissioned for special service (Acts 6:6; 13:3). In the case of these Hebrew Christians, instruction about the first principles of the faith included teaching that was meant to help them see the difference between the gospel of grace and the works-oriented legalism of their Jewish heritage.
Thursday, October 11, 2007
WHY SOME FAIL TO GROW, Post1
When our children took their first steps, my wife and I could not have been happier if they had sat down at the piano and played a Beethoven sonata. Michele noted the event in a special journal that marked each child's major developmental milestones of their early years. Each journal celebrated the first step, the first word, their first tooth, and highlighted the day they got on the bus to attend their first day of school.
Like most parents, we felt a little anxious when others their age showed signs of growth ahead of schedule and eagerly waited until our children caught up with their friends. However, while we were proud of each new accomplishment, we were not surprised. We expected our children to grow and develop. In the natural realm, growth is normal.
The same is true in the spiritual realm. Normally, spiritual birth should lead to spiritual growth and development. Yet this is not always the case. Some who have professed faith in Jesus Christ appear to suffer from "stunted" growth. Years after their conversion they are still much the same as when they first believed. This is not a new problem. New Testament Christians struggled with it as well. The author of the book of Hebrews complained that at the time when his readers ought to have been able to teach others, they needed to be taught the "elementary truths of God's word all over again" (Hebrews 5:12). The writer's complaint sheds light both on the dynamics of spiritual growth and on some of the factors that contribute to spiritual immaturity.
Like most parents, we felt a little anxious when others their age showed signs of growth ahead of schedule and eagerly waited until our children caught up with their friends. However, while we were proud of each new accomplishment, we were not surprised. We expected our children to grow and develop. In the natural realm, growth is normal.
The same is true in the spiritual realm. Normally, spiritual birth should lead to spiritual growth and development. Yet this is not always the case. Some who have professed faith in Jesus Christ appear to suffer from "stunted" growth. Years after their conversion they are still much the same as when they first believed. This is not a new problem. New Testament Christians struggled with it as well. The author of the book of Hebrews complained that at the time when his readers ought to have been able to teach others, they needed to be taught the "elementary truths of God's word all over again" (Hebrews 5:12). The writer's complaint sheds light both on the dynamics of spiritual growth and on some of the factors that contribute to spiritual immaturity.
Friday, October 05, 2007
dream bigger
Everybody needs a dream. Whenever you first got involved in ministry, you probably started with a big dream. Unfortunately, as you get into that ministry, your dreams shrink to the size of the situation. Probably the very first time you got involved in ministry you could foresee great things. Yet as we go on, circumstances tend to shrink our dreams.
Every person, every ministry, and every church needs a dream. If you’re not dreaming, you’re dying. I don’t believe there’s any such thing as a great person. I believe there are only ordinary people committed to great dreams. When an ordinary person is committed to a great dream, it makes that person a great person. If you want to be healthy, you’ve got to have a dream to live for.
1. Open your mind to God.If you’re going to do this, you’ve got to be quiet before the Lord. Schedule times of silence, of solitude. For many of you, God can’t give you a dream because you won’t sit down and shut up! You just need to be quiet before him. You start by getting God’s perspective on your life.
2. Do some research.You don’t make decisions out of ignorance. This is a step that many people ignore when they get a dream. They pray about it but then don’t go out and get any facts. The Bible says that it’s dumb just to step out. (See Pr. 18:13) Think before you act. Read books, go to conferences, visit other churches – but get the facts.
3. Start asking for advice.Remember, it’s better to admit your ignorance than to prove it by your experience. You’re going to appear foolish anyway if you don’t get the right advice. So go ahead and ask. Humble yourself. Be teachable. Leaders are learners.
4. Establish some priorities.You don’t have time to do everything, so you have to learn the difference between the important and the urgent, the helpful and the life-changing, and being efficient and being effective. Efficiency is doing things right; effectiveness is doing the right things. You need to focus on doing the right things. When you do this, you’re developing a plan to achieve your dreams – and that’s essential.
5. Evaluate the cost.This is what’s called a calculated risk. Proverbs 20:25 says, “It’s a trap for a man to dedicate something rashly and only later consider his vows.” (NIV) You need to ask yourself three questions when you’re planning out a dream:
Is it necessary? (Can I reach my goal another way?)
What will it cost? (What’s the price tag – in terms of time, energy, money, and reputation?)
Is it worth it? (That’s the most important question.)
6. Plan for problems.Your plan needs to account for problems. Things are going to go wrong. Are you ready when they do? Proverbs 22:3 says, “A sensible man watches for problems ahead and prepares to meet them. The simpleton never looks and suffers the consequences.” (TLB) Ask yourself, “What can go wrong with this dream?” And “What will happen if it does?” That’s not being pessimistic. The Bible says that’s just being sensible.
7. Be willing to risk. Face your fears.Most people won’t take ministry risks because they don’t want to face their fears. Proverbs 29:25 says, “Fear of man is a dangerous trap, but to trust in God means safety.” (TLB) We hate to admit it when we’re afraid. God says to go ahead and admit it. Fear is not a sign of weakness; it’s a sign of humanity.
But the secret to stepping beyond your fears – know who gave you the dream. Proverbs 14:26 says, “Reverence for the Lord gives confidence and security.” When you know your dream is from God, it gives you confidence. It gives you the security to keep on moving toward it. If you know where your dream comes from, you won’t care what the critics say. You won’t let people tell you why it can’t happen. Laws can be changed. Money can be raised. What matters is that God has said to do it.
8. Do it now.There comes a point of decision where you’ve got to stop talking and start acting. You’ve got to begin. Once you’ve decided it’s worth the risk, you need to go for it. There’s got to come a point in your life when you say, “God’s called me to do this. I’m going for it.”
It doesn’t cost anything to dream. Dream big dreams for your ministry. Everything that is possible now in our society was impossible at one point: cars, computers, planes, microwave ovens, the Internet. Today’s impossibilities are tomorrow’s miracles.
Every person, every ministry, and every church needs a dream. If you’re not dreaming, you’re dying. I don’t believe there’s any such thing as a great person. I believe there are only ordinary people committed to great dreams. When an ordinary person is committed to a great dream, it makes that person a great person. If you want to be healthy, you’ve got to have a dream to live for.
1. Open your mind to God.If you’re going to do this, you’ve got to be quiet before the Lord. Schedule times of silence, of solitude. For many of you, God can’t give you a dream because you won’t sit down and shut up! You just need to be quiet before him. You start by getting God’s perspective on your life.
2. Do some research.You don’t make decisions out of ignorance. This is a step that many people ignore when they get a dream. They pray about it but then don’t go out and get any facts. The Bible says that it’s dumb just to step out. (See Pr. 18:13) Think before you act. Read books, go to conferences, visit other churches – but get the facts.
3. Start asking for advice.Remember, it’s better to admit your ignorance than to prove it by your experience. You’re going to appear foolish anyway if you don’t get the right advice. So go ahead and ask. Humble yourself. Be teachable. Leaders are learners.
4. Establish some priorities.You don’t have time to do everything, so you have to learn the difference between the important and the urgent, the helpful and the life-changing, and being efficient and being effective. Efficiency is doing things right; effectiveness is doing the right things. You need to focus on doing the right things. When you do this, you’re developing a plan to achieve your dreams – and that’s essential.
5. Evaluate the cost.This is what’s called a calculated risk. Proverbs 20:25 says, “It’s a trap for a man to dedicate something rashly and only later consider his vows.” (NIV) You need to ask yourself three questions when you’re planning out a dream:
Is it necessary? (Can I reach my goal another way?)
What will it cost? (What’s the price tag – in terms of time, energy, money, and reputation?)
Is it worth it? (That’s the most important question.)
6. Plan for problems.Your plan needs to account for problems. Things are going to go wrong. Are you ready when they do? Proverbs 22:3 says, “A sensible man watches for problems ahead and prepares to meet them. The simpleton never looks and suffers the consequences.” (TLB) Ask yourself, “What can go wrong with this dream?” And “What will happen if it does?” That’s not being pessimistic. The Bible says that’s just being sensible.
7. Be willing to risk. Face your fears.Most people won’t take ministry risks because they don’t want to face their fears. Proverbs 29:25 says, “Fear of man is a dangerous trap, but to trust in God means safety.” (TLB) We hate to admit it when we’re afraid. God says to go ahead and admit it. Fear is not a sign of weakness; it’s a sign of humanity.
But the secret to stepping beyond your fears – know who gave you the dream. Proverbs 14:26 says, “Reverence for the Lord gives confidence and security.” When you know your dream is from God, it gives you confidence. It gives you the security to keep on moving toward it. If you know where your dream comes from, you won’t care what the critics say. You won’t let people tell you why it can’t happen. Laws can be changed. Money can be raised. What matters is that God has said to do it.
8. Do it now.There comes a point of decision where you’ve got to stop talking and start acting. You’ve got to begin. Once you’ve decided it’s worth the risk, you need to go for it. There’s got to come a point in your life when you say, “God’s called me to do this. I’m going for it.”
It doesn’t cost anything to dream. Dream big dreams for your ministry. Everything that is possible now in our society was impossible at one point: cars, computers, planes, microwave ovens, the Internet. Today’s impossibilities are tomorrow’s miracles.
Redeeming the time
Time to get it right. One thing we should always be thinking about is making the most out of our time. Often we spend more time trying to figure out what we should be doing instead of just doing it. We have so many tools that we think will help us do better in our time allocation, but we still end up late or behind.
Look around and see what is going on and think for a minute are we redeeming our time. There is a great moral decline going on in society and we need to step up to the plate and do better with the time God has given us: Life is like a vapor.
Go for it sit down and look at your schedule and weigh out how much value you are getting for the time you have.
Look around and see what is going on and think for a minute are we redeeming our time. There is a great moral decline going on in society and we need to step up to the plate and do better with the time God has given us: Life is like a vapor.
Go for it sit down and look at your schedule and weigh out how much value you are getting for the time you have.
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