Of all the ways that Paul presents Jesus’ atonement, he devotes most of his attention to Jesus being presented as the Colossians reconciliation. Colossians 1:19-22 states:

For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him….

Grudem defines reconciliation as “the removal of enmity and the restoration of fellowship between two parties.”[1] It is through Christ that the relationship that God once had with humanity in the Garden of Eden is restored.

Paul tells the Colossians that they were alienated. MacArthur explains that “Apallotrioo (alienated) means ‘estranged,’ ‘cut off,’ or ‘separated.’ Before their reconciliation, the Colossians were completely estranged from God.”[2] There was no relationship between them and God. As we’ve already seen, this wasn’t an estrangement in which God was simply ignoring them though. Instead, they were cut off from God and under His wrath.

This estrangement went two ways though. Paul continues to write that the Colossians were “hostile in mind” (Col 1:21). Stott says, “True, we were ‘God’s enemies,’ hostile to him in our hearts. But the ‘enmity’ was on both sides. The wall or barrier between God and us was constituted by our rebellion against him and by his wrath upon us on account of our rebellion.”[3] The Colossians’ estrangement from God was their choice as they were hostile towards God and chose to do “evil deeds” (Col. 1:21). God in his righteousness could not be in their presence because of their sin and had to separate himself from them.

Paul shows the Colossians are no longer estranged from God though. The relationship has been restored, and it is Jesus who reconciles them by “making peace by the blood of his cross” (Col. 1:20).  Jesus “has now reconciled in his body of flesh by his death” (Col. 1:21). Reconciliation happens by the blood of Jesus on the cross. Hendriksen explains what this reconciliation means:

Through the blood of the Son of God’s love peace had been made. He, meaning this Son of God’s love, in his body of flesh (that was the sphere of the reconciliation), and through his death (that was the instrument) had brought about a return to the proper relation between the Colossians and their God. A return, not as if there had been a time, many, many years ago, when these Colossians had been Christians, but rather in this sense, that the establishment of peace between the Father-heart of God and the soul of the sinner is for the latter a going back to the state of rectitude in which God originally created man.[4]

Jesus pays the penalty for their sin and cleanses them from it, allowing the Colossians to have the close, intimate relationship that man once had with God.

In this passage, Paul also speaks of Jesus’ reconciliation of all of creation. This isn’t reconciliation in the same sense that is spoken of for the Colossians. Paul isn’t presenting a doctrine of universalism. Instead, Paul is referencing back to the preeminence of Christ in creation that is stated in verse 16 as Paul says, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” MacArthur clarifies that “there is a sense in which even fallen angels and unredeemed men will be reconciled to God for judgment – but only in the sense of submitting to Him for final sentencing. Their relationship to Him will change from that of enemies to that of the judged.”[5] Paul is speaking of a reconciliation that brings all things under the rule of Jesus Christ.

[2] MacArthur Jr., Colossians and Philemon, 60.

[3] Stott, The Cross of Christ, 197-198.

[4] Hendriksen, Phillippians / Colossians / Philemon, 83.

[5] MacArthur Jr., Colossians and Philemon, 59.

While Paul displays Jesus’ preeminence and authority over all of creation, he also takes the time to show Jesus in authority over the church. Right before Paul declares Jesus’ preeminence over everything in Col. 1:18, he states that Jesus “is the head of the body, the church.” Wright states:

It is to this Jesus Christ, none other, that the Colossians now belong in belonging to the church. This is the moment when…the thought moves from creation to new creation. Paul starts where the Colossians are, as members of the one world-wide people of God. If God’s people are the new humanity, the metaphor of a human body is utterly appropriate to express not only mutual interdependence (as in Rom. 12:5; 1 Cor. 12:12ff.) but also, as here, an organic and dependent relation to Christ himself.[1]

Jesus isn’t just the ultimate authority in the church, but he intimately leads his church. As it is impossible for our bodies to survive and move without our head, so it is true of the church. Jesus is in a deep and intimate relationship as he leads his church. Jesus is the head and we are “his body, that is, the church” (Col. 1:24).

Jesus’ headship in the church is also reiterated in Paul’s references to his and Colossians place in the church under and for Jesus. From the very first sentence in his letter to the Colossians, Paul shows Jesus’ headship by saying that he is “an apostle of Christ Jesus” (Col. 1:1). Paul’s apostleship is only shown to be of value because of its relationship to Jesus. When Paul speaks of Epaphras, he says that Epaphras “is a faithful minister of Christ” (Col. 1:7). Being called to one body in Christ, the Colossians are called to “let the peace of Christ rule in [their] hearts” (Col. 3:15). As the body of Christ, they are called to “do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17). Lastly, Paul gives them a clear perspective on their work, saying that “Whatever you do, work heartily, as for the Lord and not for men…You are serving the Lord Christ” (Col. 3:23-24). As members of the body of Christ, the person the Colossians ultimately work for isn’t here on earth but the person of Jesus Christ.

Jesus isn’t just the head of the church, but he is also displayed at the source of the church. Paul continues in verse 18 to say that Jesus “is the beginning.” MacArthur gives a better understanding of what Paul meant when he used the word beginning:

Arche (beginning) used here in the twofold sense of source and primacy. The church has its origins in Jesus. God “chose us in Him before the foundation of the world” (Eph. 1:4). It is He who gives life to His church. His sacrificial death and resurrection on our behalf provided our new life. As head of the Body, Jesus holds the chief position, or highest rank in the church. As the beginning, He is its originator.[2]

Because of the work of Jesus on the cross, the Colossians have been brought into the body of Christ. The source of the church is Jesus, as “in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Col. 1:19-20). The Colossians have been saved from their sin to Jesus and his body, the church.

[2] MacArthur Jr., Colossians and Philemon, 51.

Paul also displays Jesus as creator in Colossians. He states that “by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities” (Col. 1:16). Paul wants to hammer home the point that everything was created by Jesus.  In fact, he goes on to restate his point. He says that Jesus was the agent and purpose of creation as “all things were created through him and for him” (Col. 1:16).   William Hendriksen explains:

All things – it makes no difference whether they be material or spiritual – were created in him, that is, with reference to the Son, the firstborn. As two walls and the bricks in these walls are arranged in relation to the cornerstone, from which they derive their angle of direction, so it was in relation to Christ that all things were originally created. He is their Point of Reference. Moreover, it is through him, as the Agent in creation, and with a view to him or for him as creation’s Goal that they owe their settled state.[1]

The Apostle Paul wanted to make sure there was no confusion about Jesus’ place in creation. He wanted to make it very clear to the Colossians that Jesus was creator and not creation.

Paul also goes on to emphasize Jesus’ intimate relationship with his creation. The next verse states that “in him all things hold together” (Col. 1:17). Jesus didn’t simply create the heavens and the earth to only walk away. Instead, Jesus sustains creation. Wright comments on Col. 1:17 saying, “The world is now sustained and upheld by Christ…The verb, again, is in the perfect, indicating that ‘everything’ has held together in him and continues to do so. Through him the world is sustained, prevented from falling into chaos. No creature is autonomous. All are God’s servants (Ps. 119:91) and dependents (Ps. 104).”[2]

Jesus’ act of sustaining is also focused on the Christians in Colossae. Paul states that “when Christ who is your life appears, then you also will appear with him in glory” (Col. 3:4). It is only the life that is lived in Christ that ultimately leads to glory with him. Paul refers to Jesus’ sustaining power elsewhere in Colossians. Paul is “struggling with all his energy that [Jesus] powerfully works within me” (Col. 1:29). The Colossians are told that since they have received Jesus Christ, they are now to “walk in Him” (Col. 2:6). Jesus is their savior and sustainer.

[2] Wright, Colossians and Philemon, 73.

While Paul clearly articulates the deity of Jesus, he doesn’t shy away from focusing on Jesus’ humanity. In Colossians 2:9, Paul makes the second of his statements about Jesus having all the fullness of deity dwell in Him, but Paul doesn’t end there. Within the same sentence, Paul uses one simple word that could seemingly be completely contradictory or at least paradoxical. Paul states that in Jesus “the whole fullness of deity dwells bodily” [emphasis added]. Paul is stating that Jesus is fully God while also being fully human.

Paul uses the word “bodily” (soma) in his statement to combat the thought that Jesus was simply a spirit that appeared to be human. This can be seen in Paul’s previous statement in Colossians that this body was a “body of flesh” (Col. 1:22). The Complete Word Study Dictionary explains that “in Col. 1:22 the expression ‘in the body of his flesh [sarx]’ means in his body incarnate, flesh that forms an organized whole. This is the antithesis of he psuche… , the soul … , and to pneuma … , the spirit … ; or where soma, psuche and pneuma make a peripharasis for the whole man.”[1] Jesus was God incarnate.

Paul also emphasized this fact in the references to Jesus’ death. Jesus is “the firstborn from the dead” [emphasis added] (Col. 1:18). Jesus reconciles all things “making peace by the blood of his cross” (Col. 1:19). “He has now reconciled in his body of flesh by his death” (Col. 1:22). We have “been buried with him in baptism” (Col. 2:12). Since God is immortal, these references to Jesus’ death can only be attributed to the fact that Jesus was human.

Now Paul isn’t simply saying in these passages that God simply put on a suit of flesh and walked around on earth for a little over 30 years and then removed it. He is saying that Jesus is 100% human. To every extent that we are human, Jesus is. These can be known from Paul’s statement that the Colossians are “reconciled in [Jesus’] body of flesh by his death, in order to present you holy and blameless and above reproach before him” (Col. 1:22). The only way that Jesus could have completely reconciled them was if he was completely human. The early church fathers made this clear in their defense against Apollinarianism at the Council of Constantinople.  Fred Sanders explains:

Behind the rejection of Apollinarianism was a vision of salvation represented by the soteriological axiom: ‘What is not assumed is not healed.’ This axiom, articulated by Gregory of Nazianzus (who chaired part of the proceedings), presupposes that the Son of God saved humanity by ‘taking on’ or ‘assuming’ human nature into union with himself. Everything in human nature needs to be saved, so everything must be taken into union with Christ. In this light if Christ had no human soul, the human soul is left unredeemed.[2]

So when Paul says that we are “reconciled in his body of flesh” (Col. 1:22), this is only possible if Jesus is fully human. If any part of Jesus is less than human, then humanity could not be completely reconciled with God.

As you turn the pages of the letter to the Colossians, you can see that Paul wanted the readers to know that Jesus was fully human. This was not in contradiction to Jesus’ deity but in addition to it. In Jesus, “the whole fullness of deity dwells bodily” (Col. 2:9). Jesus was both fully God and fully man.

The Complete Wordstudy Dictionary: New Testament

[2] Scott Horrell et al., Jesus in Trinitarian Perspective: An Introductory Christology (B&H Academic, 2007), 20.

We live in a world where those with the most authority do the least amount of work.  Those with the power don’t serve others.  They are the ones that are served.  It is the American dream to gain enough power and wealth that you never have to work again.

Jesus showed us that in the kingdom of heaven it is quite the opposite.  The all-powerful God became a human being and served us by dying on the cross.  Jesus is the perfect example of leading by example.  He constantly served those around himself.  While his disciples were arguing about who is the greatest, Jesus healed countless people, fed thousands, and humbly washed the dirty feet of those that were fighting for ranking in the kingdom of heaven.

A true Christian isn’t noted by their pious self-righteousness but by their humble servanthood.   It is through service that we walk in the same steps that Jesus did when he was here on earth.  Through a kinetic learning experience of serving, we grow in our understanding of God’s heart for the lost and hurting people of this world. Here are some simple tips and steps for developing a discipline of service.

Tip #1: Aggressively look for places to serve.  For those of you raised with a strong work ethic engrained in your brains, this won’t be much of an issue.  The rest of us need to constantly seek places to serve.  This is both in the church and out of the church.  Seek ways to serve fellow Christians, but also seek to serve those in your community and at work.  If you ever catch yourself saying, “I wish someone would…” You need to take it upon yourself to be that someone.

Tip #2: Seek a change of heart.  1 Corinthians 13 says that if we do anything without love, it is pointless.  If you have a heart that is begrudging towards service, seek God to change your heart.  Jesus wasn’t reluctant in his service.  It was his joy to serve.  Seek God to give you a heart that takes deep joy in serving those around you.

Tip #3: Use your stuff to serve others.  Everything that we have in our lives is a gift from God.  Therefore we should see our stuff as a gift from God not just for us but also for those around us.  Serve those around you by sharing your stuff with them.  Open your house to share meals with friends and family and host events.  Use the yard tools you have to care for and maintain more than just your yard.  Give people rides in your car.  If you have two of something, give one away.  Develop yourself to see the stuff you have as being used more than just for you but for those around you.

Tip #4: Serve first and ask questions later.  Just like generosity, our tendency is to ask the question “Why?” Why should I serve those around me?  How is this going to develop my relationship with Jesus?  The reality of it is that these questions can’t truly be answered on paper. You can read countless Bible verses. You could hear stories from people’s lives. You could hear hundreds of hours of sermons about Jesus humbling himself as a servant. But you won’t get it. You won’t get it until you mow your elderly neighbor’s yard without them asking or paying you. You won’t get it until you pick up trash in your neighborhood without anybody asking you.  You won’t get it until you serve in your church’s nursery. If you decide that you aren’t going to serve until you fully understand why, you’ll never serve. The reality is you need to serve first and then ask questions, because by serving you’ll find the answers.

Jesus lived in community.  He grew up in a large family.  He spent his entire ministry with 12 close-knit friends.  He had larger groups of people who followed him during his ministry.  He constantly ate meals with people.  He healed people.  He prayed for people.  He preached to multitudes.  His life was marked with constant and continuous community.  Everything he did was within the context of community.

Jesus’ lifestyle of continuous community didn’t start with his ministry here on earth but was just an extension of his eternal relationship with the Father and Holy Spirit.  We are called to live in community because God lives in community with Himself.

God’s tri-Personal reality is intrinsic to his existence as the one God who alone is God.  He is a socially related being within himself.  In this tri-Personal relationship the three Persons love one another, support one another, assist one another, team with one another, honor one another, communicate with one another, and in everything respect and enjoy one another.  They are in need of nothing but each other throughout all eternity.  Such is the richness and the fullness and the completion of the social relationship that exists in the Trinity. [i]

In John 13:34-35, Jesus tells us the way that we image him to those around us is by living in loving community.  He puts it this way: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.”[ii] When Jesus says we will have love for one another, he isn’t talking about the typical-everyday-pithy love that we come across.  He is talking about a deep, never ending, never failing, all-encompassing kind of love.  It is the same kind of love that he showed his disciples by loving them at their best and at their worst.  It is the love Jesus is talking about when he said; “Greater love has no one than this, that someone lay down his life for his friends.”[iii]

Because of this love, it is in community that we help each other grow.  It is in community that we pray for one another.  It is in community that we repent.  It is in community that we care for one another.  It is in community that we spread the gospel (more on this next week).  It is in community that we bear the image of God and ultimately bring glory to Jesus and find deep joy in our lives.  Spend this week focusing on how you are called to live in loving community with brothers and sisters in Christ.

[ii] John 13:34-35 (ESV)

[iii] John 15:13 (ESV)

After understanding that everything we do is worship, you will begin to see that one of the biggest idols in your life is stuff.  More than likely, you are a worshipper of stuff.  Your car, house, computer, iPod, phone, television, paycheck, books, yard, clothes, furniture, bike, music instrument, and movie collection all hold a higher place in your life than God.  You spend more time focusing on them than Him.

At heart, we are very selfish and greedy.  This is in direct contrast to God the Father who gave us His Son and the Son who gave up His life for us.  If we want to grow closer in our understanding of God, we need to become generous people.  We need to have the mindset that God is more important than stuff.

Here is the amazing thing.  You can use your stuff to worship God.  Your stuff is really God’s stuff and He can do with it whatever He wants.  When you invest your stuff in the kingdom of God, you start to put God before your stuff.  By being generous with your stuff, you are aligning your heart with the heart of God.  Here are some simple tips and steps for developing a discipline of being generous with God’s stuff.

Tip #1: Make it a priority. You’re not going to be generous until you make it a priority.   For example, when I was in college, I had a moment of enlightenment. I was a poor college student, and I went out to eat with a group guys. At the end of the meal, an older gentleman in the group paid for the meal. I remember telling him how I wish I could do the same thing. He responded with the kindest of words: “If you aren’t generous when you have nothing, then you won’t be generous when you have everything.”  You have to make being generous a priority in your life. There are too many other shiny things that will take center stage if you don’t. Make it a daily, weekly, monthly, yearly task to look for ways to be more generous in your life.

Tip #2: Have a budget. 
You won’t know what to give until you know what you have. This works for both your money and your time. For your money, you should have a budget for every month. This takes away the excuse of saying, “I just don’t have any money to give.” You don’t have money to be generous with because you don’t plan.  Most people will tell you that when you first started budgeting, it was like you get a raise.  When you start budgeting, you are finally able to plan. You are able to make your money work for you instead of the opposite.
 You also need to budget your time. Some of us don’t serve others because we never have any extra time. Here is a tip…there is no such thing as “extra” time. There are 24 hours in a day and that is all you have. Just like your paycheck only has a set amount of money, your life only has a set amount of time. You have to budget your time wisely so you’re able to serve those around you.

Tip #3: Give first. This has two implications. You can take the idea of biblical “first fruits.” This was the commandment given by God that you should give the first of everything that you receive (animals, harvest, children, etc.) to God. The top line of your budget should have a line for a certain percentage of your money that you want to give away. When you get paid you should automatically take that percentage of money out of your check to give away.  If you’re a member of a church, it should go to your church. No questions. No ifs, ands, or buts. Just do it. Then budget the rest to live off of. If you don’t do this, you’ll just make excuses and never be generous with the money you have. This will teach you to be generous. The other implication is if you have the option to serve someone or to do something else with the “free” time in your life, serve. Give of yourself first. Generosity now has the priority. So skip watching TV and go do a generous act.

Tip #4: Have a separate checking account. This is a little trick that my wife and I learned when we weren’t part of a local church for a while. We didn’t have a place that we could write a check to for a weekly tithe. So we opened up another checking account and we transferred a percentage of our paychecks into the account every time we got paid. Then we knew we could use this account to be generous whenever the opportunity presented itself without having to worry about whether we were using money that was needed to pay the bills. When we became members of a church, we started giving our tithe to them. We still transfer the money into the account so we don’t get it mixed up with the rest of the money we have, but we enjoyed having the freedom of the extra checking account so much that we transfer an additional amount of money into it every month so we can be generous when the Holy Spirit presents us with opportunities.

Tip #5: Give first and ask questions later. Now this might sound like you’re to give money to anyone on the street who asks you for it, but this is different. What this means is that we have the tendency to ask the question “Why?” Why should I be generous with my time and money? The reality of it is that you can’t understand the answer to that question until you start being generous. You could read scripture. You could hear stories from other people’s lives. You could see a vision of heaven coming to earth. But you won’t get it. You won’t get it until you take a homeless guy across the street to Arby’s for lunch. You won’t get it until you mow your elderly neighbor’s yard without them asking or paying you. You won’t get it until you help your wife’s single-mother-coworker pay her rent. You won’t get it until you pay for lunch for you and your friends, knowing that you might not be able to eat dinner. If you decide that you aren’t going to be generous until you understand why, you’ll never be generous. The reality is you need to give first and then ask questions, because by giving you’ll find a lot of the answers.

So where does our journey begin?  Jesus.  It all starts with Jesus.  He is the creator of all things.  He is ruler over everything.  He holds everything together by His power.  He came to earth; humbly born of a teenage virgin girl in a dirty barn in the Middle East over 2,000 years ago.  He lived a perfect life by the power of the Holy Spirit.   He was betrayed by one of His closest pupils.  He was beaten to a bloody pulp and died a brutal death on a wooden cross for our sins.

It is in the work of Jesus on the cross that our relationship with God the Father is reconciled. Because of the sin of our father Adam, we were separated from God.  In our sin, we ran as far away from God as possible.  Before Jesus, we were viewed as sick-wicked-evil-despicable-depraved-sinful people.  God the Father was ready to pour His wrath out on us.

But God, in His grace, came after us.  He pulled us out of our sin and placed us in Christ Jesus.  For those whom God has called to Himself we are now viewed “in Christ.”  We are now “holy and blameless and above reproach before him.”[i] God the Father no longer sees us.  Instead he sees his Son Jesus Christ.

This happens in what Martin Luther called the great exchange.  On the cross, Jesus took our sin upon himself, and in exchange he gave us his righteousness.  The Apostle Paul puts it this way in 2 Corinthians 5:21: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”[ii] In Jesus, our sin has been exchanged for His righteousness.

But it’s not just about the removal of our sins; everything we do as Christians is “in Christ.”  We are sanctified in Christ.[iii] We serve in Christ.[iv] We are redeemed in Christ.[v] We are made alive in Christ.[vi] We are no longer condemned in Christ.[vii] We are one body of believers in Christ.[viii] We are a new creation in Christ.[ix] We are reconciled to God in Christ.[x] We have freedom in Christ.[xi] We are spiritually blessed in Christ.[xii] We are created for good works in Christ.[xiii] We are encouraged in Christ.[xiv] We become mature in Christ.[xv] We are strengthened by grace in Christ.[xvi] Even our physical death is in Christ[xvii] (and this is just the short list).

If you have put your faith in Him, you are now in Christ.  We no longer have our old sinful identity.  We have His!  We have received His righteousness as our own.   We now have a loving relationship with God the Father by the blood of Christ through the power of the Holy Spirit.  Spend this week focusing on your new identity in Christ Jesus.

[ii] (ESV)

[iii] 1 Corinthians 1:2

[iv] Romans 16:3, 9

[v] Romans 3:24

[vi] Romans 6:11, 1 Corinthians 15:22

[vii] Romans 8:11

[viii] Romans 12:5

[ix] 2 Corinthians 5:17

[x] 2 Corinthians 5:19

[xi] Galatians 2:4

[xii] Ephesians 1:3

[xiii] Ephesians 2:10

[xiv] Philippians 2:1

[xv] Colossians 1:28

[xvi] 2 Timothy 2:1

[xvii] 1 Corinthians 15:18, 1 Thessalonians 4:16

My week at Re:Train for the Spiritual Formations class truly helped me to solidify what my concept of a disciple is.  Before then, I had only given minimal thought and study towards the question, “What is a disciple of Jesus?”  Let me clarify my definition of a disciple before I move forward with the implications this has on my ministry.

Before we can understand what a disciple is, we first have to take a look at what a disciple isn’t.  While each of the following is an aspect of a disciple, none of them by themselves give us a full picture of what a disciple is.

First, a disciple isn’t a mystic.  A mystic’s whole life’s goal is to seek to be in the presence of Jesus.  While this is a noble task and one that we should all seek to some degree, it is not a disciple.

Some would say that a disciple is a student.  A student’s goal is to gain knowledge from a teacher.  While we need to grow in our understanding of Jesus and the gospel everyday, a student and a disciple are two different things.

Third, some think of a disciple as a practitioner, focused on actions.  They want to do what Jesus did.  They love seeking out the methods of Jesus and seek to do the same thing as He did.  While we need to learn to do what Jesus did, this isn’t a disciple.

Lastly, some people think of a disciple as a professional.  In his or her mind, a disciple is someone who has finally arrived.  They have read several books, taken classes, and probably hold some kind of title in the church.

So if a disciple isn’t a mystic, student, practitioner, or professional, what is a disciple?  To begin, we need to take a look at what it would have culturally meant to be a disciple during the time Jesus was on earth.  Ray Vander Laan talks about the education system and the relationship between a rabbi and disciples.

A few (very few) of the most outstanding Beth Midrash students sought permission to study with a famous rabbi often leaving home to travel with him for a lengthy period of time. These students were called talmidim (talmid, s.) in Hebrew, which is translated disciple. There is much more to a talmid than what we call student. A student wants to know what the teacher knows for the grade, to complete the class or the degree or even out of respect for the teacher. A talmid wants to be like the teacher, that is to become what the teacher is. That meant that students were passionately devoted to their rabbi and noted everything he did or said. This meant the rabbi/talmid relationship was a very intense and personal system of education. As the rabbi lived and taught his understanding of the Scripture his students (talmidim) listened and watched and imitated so as to become like him.[i]

A disciple doesn’t want to know what the rabbi knows or do what the rabbi does or simply be in the presence of the rabbi; he wants to do all these things to become who the rabbi is.  The disciple’s sole focus is to become who the rabbi is.  So this shapes my definition of a disciple:

A disciple is someone who is on the path to becoming like Jesus by the grace of God through the power of the Holy Spirit.  As the disciple becomes more like Jesus, they find their identity in Jesus and image Him by worshiping God with all their lives, living in gospel community with other disciples, and going on mission to make more disciples of Jesus.

Tomorrow we’ll break down this definition a little more…

So I’ve been trying to get be a little more healthy with my lifestyle. So, I got a bicycle on birthday and have been riding it as much as possible. The one time that this has come in handy is for Sunday morning. I generally have to be at the theater for church before Shannon on Sundays (to run lights, sound, do announcements or to just hang out). So I’ve been riding my bike.

This way I’m being healthy and plus we aren’t paying gas for two cars to go to the same location. So this last Sunday, I decided to ride my bike again…but I didn’t feel like riding all the way to the theater (it’s about 4 miles and pretty much all up hill). So I decided to ride my bike to the bus stop and take the bus to the theater.

I tell you all this to tell you this story. As I was waiting at the bus stop for the bus to show up (and trying to catch my breath), I started to evesdrop on these two guys conversation. They were talking about the usual things that you talk about while waiting for the bus: weather, women, and the sort. In there conversation, on guy begins to tell the other one how his father had passed away two months ago.

He stated it in the same way that you would say the sky is blue or the grass is green. I don’t know if he was just numb from the situation or what. But what caught my attention was where the conversation went from there. He started to talk about how his dad is in a better place now. Now I’m not one to place judgment on whether or not his dad is in a better place. So I won’t. What got me to thinking was the statement “a better place.”

We hear people say it all the time when someone passes away. This made me realize that there is a common thread among people. We understand two things. The overall state of being here on earth is pretty crappy, and there is a better place.

By this time I was sitting on the bus listening to the homeless guy in the seat across from me talk about his Louis Lamor book to a friend (my parents use to listen to Louis Lamor books on tape when we took long trips…wow that brought back memories). I started to think to myself, “If people already know there is a better place and that it’s crappy hear on earth, then I don’t need to point that out. In fact, to do so is kinda rude. My place is to point to the One who gets you to the better place. Better yet He can turn your crappy earth into a better place now.

“It was something I had thought of before…but it took God using a random man at a bus stop to remind me.