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The gospel announces that God doesn't relate to us based on our feats for Jesus, but Jesus' feats for us.

Because Jesus came to secure for us what we could never secure for ourselves, life doesn't have to be a tireless effort to establish ourselves, justify ourselves, validate ourselves.

The gospel alone liberates you to live a life of scandalous generosity, unrestrained sacrifice, uncommon valor, and unbounded courage.

When you don't have anything to lose, you discover something wonderful: you're free to take great risks without fear or reservation.

The truth is, narratives of self-justification burble beneath more of our relationships and endeavors than we would care to admit.

An identity based in the one-way love of God does not take into account public opinion or, thankfully, even personal opinion.

When everyone in the world spoke the same language, God came down in judgment, breaking the world apart. But at just the right time, he came down again, this time to reconcile that sinful world to himself.

God loves us too much to leave us in the hell of unhappiness that comes from trying to do his job. Into the slavish misery of our ladder-defined lives, God condescends.

There is no better story in the Old Testament, or perhaps the whole Bible, for depicting the difference between the ladder-defined life and the cross-defined life than that of the Tower of Babel.

I'm not sure I'll ever fully understand why some Christians get mad when we say that the ultimate hero in the Bible is not Noah, Abraham, Moses, David, Paul, etc... but Jesus.

There is a strange impulse in many to protect Bible characters and to use them as inspiration... as if sanctification happens as a result of emulation.

We often read the Bible as if it were fundamentally about us: our improvement, our life, our triumph, our victory, our faith, our holiness, our godliness.

As Luke 24 shows, it's possible to read the Bible, study the Bible, and memorize large portions of the Bible, while missing the whole point of the Bible.

Contrary to popular assumptions, the Bible is not a record of the blessed good, but rather the blessed bad. That's not a typo. The Bible is a record of the blessed bad. The Bible is not a witness to the best people making it up to God; it's a witness to God making it down to the worst people.

If we read the Bible asking first, 'What would Jesus do?' instead of asking 'What has Jesus done,' we'll miss the good news that alone can set us free.

The Bible is plain that God requires moral perfection. It tells us unambiguously that God is holy and therefore cannot tolerate any hint of unholiness.

Our assurance is anchored in the love and grace of God expressed in the glorious exchange: our sin for His righteousness.

Rest assured: Before God, the righteousness of Christ is all we need; before God, the righteousness of Christ is all we have.

Performancism is the mindset that equates our identity and value directly with our performance and accomplishments.

Don't get me wrong - what we do is important. But it is infinitely less important than what Jesus has done for us.

Believe it or not, Christianity is not about good people getting better. If anything, it is good news for bad people coping with their failure to be good.

My observation of Christendom is that most of us tend to base our relationship with God on our performance instead of on His grace.

I got my first tennis racket on my seventh birthday. And because we had a tennis court in our backyard, I played every day. By ten I was playing competitively.

Your identity is firmly anchored in Christ's accomplishment, not yours; his strength, not yours; his performance, not yours; his victory, not yours.

Hollywood is not known as a culture of grace. Dog-eat-dog is more like it. People love you one day and hate you the next. Personal value is very much attached to box office revenues and the unpredictable and often cruel winds of fashion.

When we imply that our works are for God and not our neighbor, we perpetuate the idea that God's love for us is dependent on what we do instead of on what Christ has done.

Whether this was explicitly taught or implicitly caught, I grew up with the impression that when it comes to the Christian life, justification was step one and sanctification was step two and that once we get to step two there's no reason to revisit step one.

Justification and sanctification are both God's work, and while they can and must be distinguished, the Bible won't let us separate them. Both are gifts of our union with Christ, and within this double-blessing, justification is the root of sanctification and sanctification is the fruit of justification.

Passive righteousness tells us that God does not need our good works. Active righteousness tells us that our neighbor does. The aim and direction of good works are horizontal, not vertical.

I ended up dropping out of high school at 16 and getting kicked out of my home. My parents told me, sadly, that because I was so disruptive to the rest of the household, that I could no longer live under their roof.

I never had an intellectual struggle with the Bible, with the gospel, with the claims of Christ.

When God saved me, He gave me a thirst to learn and to read and to study. I thrived in college. I got a bachelor's degree in philosophy and then went to Reformed Theological Seminary in Orlando.

I was afraid that if I surrendered my life over to God, God would tell me not to do those things that I desperately wanted to do.

Grace is thickly counter-intuitive. It feels risky and unfair. It's dangerous and disorderly. It wrestles control out of our hands. It is wild and unsettling. It turns everything that makes sense to us upside-down and inside-out.

In the Old Testament, we are continually told that our good works are not enough, that God has made a provision. This provision is pointed to at every place in the Old Testament.

When it comes to engaging and influencing culture, too many Christians think too highly of political activism.

Even political insiders recognize that years of political effort on behalf of Evangelical Christians have generated little cultural gain.

The world tells us in a thousand different ways that the bigger we become, the freer we will be. The richer, the more beautiful, and the more powerful we grow, the more security, liberty, and happiness we will experience. And yet, the gospel tells us just the opposite, that the smaller we become, the freer we will be.

God wants to free us from ourselves, and there's nothing like suffering to show us that we need something bigger than our abilities and our strength and our explanations.

There's nothing like suffering to remind us how not in control we actually are, how little power we ultimately have, and how much we ultimately need God.

The gospel is for the defeated, not the dominant.

Jesus is not the man at the top of the stairs; He is the man at the bottom, the friend of sinners, the savior of those in need of one. Which is all of us, all of the time.

The Why's of suffering keep us shrouded in a seemingly bottomless void of abstraction where God is reduced to a finite ethical agent, a limited psychological personality, whose purposes measure on the same scale as ours.

Indeed, there is nothing like suffering to remind us how much we need God. What good news that His purpose and plan for our lives moves in a different direction from ours!

The good news of suffering is that it brings us to the end of ourselves - a purpose it has certainly served in my life. It brings us to the place of honesty, which is the place of desperation, which is the place of faith, which is the place of freedom.

The law is God's first word; the gospel is God's final word.

The required cheerfulness that characterizes many of our churches produces a suffocating environment of pat, religious answers to the painful, complex questions that riddle the lives of hurting people.

We may not ever fully understand why God allows the suffering that devastates our lives. We may not ever find the right answers to how we'll dig ourselves out.

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