The main goal for our lives is to reflect our Creator. How do we do this? By knowing and obeying the LORD and His word. 


Use the following to help you on this journey! 

How does expository teaching make disciples?

Dave Wilkinson


Through expository teaching we are able to act out the Bible and so become more like Jesus Christ.


The problem

In January of 2017 I moved with my wife to South Korea to teach at an International Christian School. We lived in a small coastal town and the choice of church membership was only down to two churches mainly because they had an English service. As we visited these churches I was once again confronted with a problem I had seen and experienced first-hand in all four of the local churches I have held membership in. Essentially the problem was that at the heart of the Christianity both these churches embodied was one that lacked disciple making. This observation seems to be shared among some of the great church leaders such as John Wesley who says that the reason Christian communities have done so little good in the world is because they are producing so few real Christian. Fast forward many years and Hull observes the same problem when he says that a, “non discipleship Christianity dominates much of the thinking of the contemporary church.” It is because of this discipleship crisis that we see so few Christians resembling Christ: divorce rates are high, pornography is rampant, church splits are common, comfort is sought more than selfless living, God’s word is devalued, to name a few. The reality however should be something very different, because “Christianity without discipleship is always Christianity without Christ” (Bonhoeffer) and no one wants a Christianity without Christ because that would be insanity.

Following on from this problem I began to investigate what the bible says about making disciples. It was obvious to me that the most widely used passage that mentions disciple making is known as the Great Commission: Matthew 28:16-20. While there are other scriptures that could be used to help us understand disciple making, this is arguably the best one. MacArthur confirms this in his commentary where he states, “This passage is the climax and focal point not only of this gospel but of the entire New Testament. It is not an exaggeration to say, that in its broad sense, it is the focal point of all Scripture.” In this important section of Matthew’s gospel, Jesus clearly mandates two methods for how we are to accomplish the task of disciple making. He says firstly, “baptizing them…and secondly, “…teaching them to obey everything I have commanded you” (Matt. 28:19-20 NIV). While reading various commentaries on this text I discovered Hendriksen and Kistemaker who argue that this command to teach is central to making disciples, because it “precedes and follows baptizing.”

As I continued to think about the lack of discipleship in the Christianity I see around me, along with this idea that teaching is central to making disciples, I decided to research why this should be the case. Before I can state how the teaching of Matthew 28:20 makes disciples, I need to explain what Jesus means by,  “make disciples…teaching them to obey everything I have commanded you” (vv. 19-20). However before I can do this I must clarify that even though the command to “make disciples” (v. 19) applies to both believers and non-believers, I will focus only on believers in this essay. 


What did Jesus mean by, “make disciples” (Matthew 28:19)

According to Dever, a disciple of Jesus is one who follows in Jesus’ steps, doing what Jesus taught and living how Jesus lived. Morris also states that in the Gospel of Matthew, a disciple is both a learner and a follower. Morris states that “A disciple takes Jesus as his teacher and learns from him”, and also follows Jesus.

Here we have what two scholars have to say about disciples, but how does the New Testament describe what a disciple is? In all four gospels we see that a common word used to describe the followers of Jesus is the word disciple or disciples. Some examples are: Matthew 5:1, Mark 10:23, Luke 18:1 and John 20:2. What we see is that these people followed Jesus. In the Gospel of Mark we see Jesus’ words to Simon and his brother Andrew, “follow me” (1:17). In the Gospel of Matthew we see people learning from Jesus as Matthew shows Jesus saying, “learn from me” (11:29). And in the Gospel of John we see people imitating Jesus and becoming like him in the process, as John states Jesus saying, “love one another, even as I have loved you” (13:34). In conclusion, it is clear from the New Testament and other writers that a disciple is someone who follows and learns from Jesus, becoming like him as they do this.

This understanding of what a biblical disciple is, directly informs the discussion about what it means to “make disciples” (Matt. 28:20, NIV), because making disciples essentially means enabling people to follow and learn from Jesus, becoming like him as they do this. What I find interesting is that scholars talk about three words, which, as I will show, essentially mean the same thing. They are the words: make disciple, discipleship and discipling. Morris, in his commentary on Matthew defines Jesus’ words, “make disciples” as the work of making people who learn and follow Jesus, becoming like him as they do so. While Morris uses and defines this phrase, Dever does not. He talks about the word discipling. He says that discipling is “helping others follow Jesus.” If this is what Dever says, what does Hull say about the term discipleship? He says that discipleship is, “The process of becoming like Jesus.” What we see from all three of these definitions is that the terms: make disciples, discipling and discipleship all essentially mean the same thing. Therefore, it is not important which of these terms we use. However for the sake of clarity I have chosen to use the phrase ‘make disciples’ because it is the term Matthew uses in the central text of this research.

Following on from this, it is important to consider how the New Testament defines the term ‘make disciples’? In Paul’s letters to the Corinthians we see that he constantly has in mind the goal of enabling them to be more like Jesus. For example, when addressing the division over leadership in 1 Corinthians 1:10-17 Paul helps them to move onto maturity by saying, “Is Christ divided?” In doing this he was appealing to them to be one as Christ’s body is one. Another example is from 2 Corinthians 3:18 where Paul shows what is happening to them through what they go through. He says that they are being, “transformed into his image.” This is a clear verse that shows that Paul had in his mind Christ-likeness for the people he was making disciples of. We also see this in Paul’s letter to the Philippians. He calls them to be humble as Jesus is humble and in doing this he is leading them to learn from Jesus and to follow Jesus, becoming like him as they do. He says, “In your relationships with one another, have the same mindset as Christ Jesus” (2:5).


What did Jesus mean by, “teaching them to obey everything I have commanded you” (Matthew 28:20)

Central to my research topic is a term widely used in the local church among many pastors. The term and practice of expository teaching has been around for centuries. While investigating this topic, I discovered a definition for expository preaching that I argue can be used to infer a definition for expository teaching. For this to happen however, it is imperative that I firstly discuss the relationship between preaching and teaching.

In their book Preaching that Changes Lives, Fabarez and Macarthur argue that while there may be superficial or stylistic differences between the activities of teaching and preaching, the biblical distinctions are inconsequential. They argue that the Greek word, ‘Didasko’, which is commonly translated as ‘teaching’ as in Matthew 28:20 and the Greek word ‘Kerysso’ which is commonly translated as ‘preaching’, as in 2 Timothy 4:2 describe the same form of communicating God’s word. This form is much more than a dry message, but it is a life changing message communicated in power. Bosch says the same thing while discussing the apparent distinction between the command in Matthew 28:20 to “Teaching them to obey everything I have commanded you” and the command by Jesus found in Luke, John and Acts to speak his words with power, calling people to faith and repentance, as Acts 1:8 states, “You will receive power the Holy Spirit comes on you; and you will be my witnesses. Bosch says that while there may appear to be a difference between the word “teaching” in Matthew 28:20 and the word preaching” in Acts, the truth is that the word “teaching” in Matthew includes more than just speaking to the intellect, but  is also a call to follow God. In saying these things, all three of these scholars argue that the  word “teaching” in Matthew and the word “preaching” found in other places in the New testament describes the same activity.

Now that we have established the relationship between preaching and teaching I can discuss the definition for expository teaching. Firstly, the word expository in the phrase, expository teaching, essentially means that the content of the teaching is God’s word expounded. Stott essentially argues that the word expository is significant because, “To expound scripture is to bring out of the text, what is there and expose it to view.” This is why is makes more sense to talk about expository teaching, not just teaching.

Secondly, in his book Biblical Preaching Robinson says that expository preaching is “Communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage in its context, which the Holy Spirit first applies to the personality and experience of the preacher, then through the preacher applies it to the hearers.” In this definition we see two main characteristics. The first is, speaking God’s word and the second is, applying God’s word to the hearers. I like Robinson’s definition because it contains two of the central qualities of biblical communication: speaking and application. Lawson, however, goes further to suggest that it’s not just speaking in of itself, but speaking the “intended meaning of a text” (Lawson) while Hughes says of application that we must “Show how the text of Scripture is to be applied in the believer’s life.” In this definition we see that expository teaching is, “A message from God to people”, as Lloyd Jones says.

The last question that must be asked is, does the New Testament agree with this definition? Let’s briefly consider three examples. The first is Jesus’ teachings to two believers on the road to Emmaus. While walking to Emmaus with two disciples, Jesus, “explained to them what was said in all the Scriptures concerning himself” (Lk. 24:27, NIV). This is followed later on in Luke 24:32 with the description made by these disciples that while Jesus spoke to them their “hearts burned within” (NIV) Jesus’ teachings here must have been more than just the communication of ideas. He must have applied the scriptures to invoke this kind of a response from his listeners. One commentator says, “Jesus’ clearly did not just quote Scripture to them, but explained the Scriptures to them which brought about conviction and deep understanding of the entire Old Testament” (Williams 2014).

The second example is that of Peter’s sermon in Acts 10:34-48. In this section of Acts we see Peter proclaiming the message of the gospel to Cornelius and his household, all of whom were Gentiles. In his message he explains that after Christ was baptized by John and “anointed …with the Holy Spirit and power” (Acts 10:38, NIV), Jesus “Went around doing good and healing all who were under the power of the devil” (Acts 10:38, NIV). Peter continues by explaining that after these events Jesus was killed on a cross, “But God raised him from the dead on the third day and caused him to be seen” by many people (Acts 10:40, NIV). Following Peters explanation of these biblical ideas, Peter moves onto applying them as he calls Cornelius and the other Gentiles to believe in Christ for the forgiveness of their sins. He says, “Everyone who believes in him receives forgiveness of sins through his name” (Acts 10:43, NIV).

The third example is that of Paul’s sermon in Acts 13:16-41. In this text we see Paul speaking in a synagogue using the Old Testament to show that in fact, Jesus is the Messiah who died and rose again. Paul adds into his message that this message is for them and that, “through Jesus the forgiveness of sins is proclaimed to you.” (Acts 13:38, NIV). In both examples from Acts we see the definition of expository teaching that I am contending for which includes the speaking of God’s word and applying it.



After defining these terms I can now suggest one way in which the teaching of Matthew 28:20, which is expository teaching, makes disciples. My reason is that those who hear expository teaching will act out God’s words and so become more like Christ, accomplishing the task of making disciples.



How do we know that expository teaching makes disciples? 


In Luke 19:1-10 we read about the effects that Jesus has on Zacchaeus the tax collector. Jesus enters Jericho and spends some time with Zacchaeus, a corrupt tax collector or sinner, as those who knew him describe him to be. We do not know exactly what happens during their time together. However, I believe that since the main activity that Christ undertook  to do before dying on the cross was to preach the good news of the Kingdom (Luke 4:43), Jesus probably spent a great deal of time speaking to Zacchaeus about the truth. This interaction would most certainly have included the application of these truths to Zacchaeus’ life which is what Jesus commonly practiced. For example we see in John 13:34 Jesus teaching his followers, “As I have loved you, so you must love one another.” At some point in their interaction, Zacchaeus “stood up and said… I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount” (v. 8) In response to this, Jesus says, “Today salvation has come to this house” (v. 9). This account clearly shows that expository teaching caused Zacchaeus to act on the words of Jesus and therefore become like him. In other words, Zacchaeus acts on Christs’ commands and so becomes like Jesus. Transformation in the life of Zacchaeus is obvious when considering what it means that Zacchaeus was a, “tax collector” (v. 1). MacArthur states that tax collectors were, “hated by their own people, not only as extortioners but as traitors. In Israel they were ranked with the lowest of human society—sinners, prostitutes, and Gentiles.” This description makes sense when we read verse 7 where some townsfolk called Zacchaeus a, “sinner.” Consider this corrupt man, who after spending this time with Jesus, chose to give away half of his possessions to the poor and pay back anyone who he had cheated – four times what he had taken. This truly is significant and was only possible because he came into contact with Jesus, the word of God who applied his teachings to Zacchaeus.

Another record is found in a message delivered by Peter on the day of Pentecost recorded in Acts 2. After the outpouring of the Holy Spirit, in fulfillment with Joel’s prophecy (Acts 2:1-4), Luke recounts a sermon delivered by Peter to a large group of people (Acts 2:14-41). Peter performs two main activities in this message. Firstly he speaks from the scriptures. Peter uses Joel’s prophecy found in Joel 2:28-32 describing the coming of the Spirit that happened on that day. Following this he talks about Jesus’s death and resurrection, climaxing with the claim that, “God has made this Jesus, whom you crucified, both Lord and Messiah” (v. 36). When the listeners hear this explanation of God’s word they are “cut to the heart” (v. 37) and cried out, “Brother, what shall we do?” (v. 37). To which Peter applied the teachings about Jesus by commanding them to, “Repent and be baptized, every one of you” (v. 38). Peter continues and says to them, “Save yourselves from this corrupt generation” (v. 40). His account clearly shows that teaching which is expository in nature caused these listeners to act on the word of God and therefore become like Christ. Peter’s sermon clearly displays how I define expository teaching to be because he explained biblical principles and then applied them by calling his listeners to repent and be baptized. We are told that, ”those who accepted his message were baptized” (v. 41). Those who accepted this expository teaching acted on it and so became more like Christ. We know this because they were baptized and before the disciples would have baptized them they would have known that these men had faith and faith means that they were clothed with the righteousness of Jesus as Paul states, “having been justified by faith” (Romans 5:1).



There are a number of modern writers who argue that we become like Christ as we act out God’s words which are proclaimed through biblical teaching.

In his article Making Disciples from the Pulpit, Alexander argues that “preaching is actually one of the main ways we make and encourage followers of Jesus.” Preaching makes disciples and encourages disciples since through it God’s words are taught and used to call people to repent and believe and through repentance and faith we become like Jesus. Alexander says that the preaching of God’s word is the medium needed for disciple making because it, “gets across the authority of the gospel.” As the authority of God’s word is proclaimed without the opportunity for debate or excuses the rebelliousness within us is met head on allowing God’s word to change us. This is how expository teaching is able to make disciples because our rebellion is not given the room to reject his words as we are sitting and listening instead of debating. While I do agree with Alexander on this point as I have experienced it personally while sitting under expository preaching, it is possible for a stubborn person to sit under God’s word expounded and not respond.

Dallas Willard, in his book Renovation of the Heart, argues, along similar lines as Alexander, as he states that Jesus, “comes in and rearranges” our lives by transforming us from the deepest part of our being and that this change spills out into the rest of our lives including society where we go as agents of change to change society not through rules imposed from the outside but by seeing others changed from the inside. How do we become like Jesus from the inside out? Willard is aware that, “pure will – with gritted teeth – will not be enough.” The first step is to identify the, “habits of will, thoughts, feelings, social relations, bodily inclinations, and soul responses that prevent us from” being transformed in the image of Christ. The second step is to, “retrain my thinking through study of and meditation on the teachings of Scripture about God, His world and my life. Especially helpful are the words ad act of Jesus in the Gospels.” Willard claims the centrality of the word of God for this into the image of Christ. change. He says that we can listen, study, meditate and memorize scripture and through doing this we join with the Holy Spirit in his word of transforming us.

The last source I would like to make note of is the book Preaching that Changes lives by Fabarez and MacArthur. In chapter one they argue convincingly that through Biblical teaching and preaching, God’s word is spoken and changes the lives of those who hear it, making them like Christ. They say that God’s intention in teaching and preaching is to change us, it is for us to see our audience “transformed.” In addition to this, they claim that, biblical teaching and preaching is powerful because it is filled with God’s life changing word. In commenting on the power of biblical teaching and preaching they say that, “we must take Sangster’s counsel” and “recall the effects of powerful preaching on your own life.” They say that, “We must never underestimate the… power of Biblical preaching. By it God transforms His people.” These writers state clearly that preaching God’s word changes us because it calls us to act.


Last words

At the start of this I spoke about the lack of discipleship taking place in many of the local churches I had attended. This experience is noted by others, including Hull, who says that a, “non discipleship Christianity dominates much of the thinking of the contemporary church.” Thankfully the Bible provides us with a solution to this problem as we read the words of Jesus to his disciples in Matthew 28:19-20. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you”. Jesus commanded his followers to go and make disciples through baptizing and teaching all kinds of people to obey his commands. I noted that the activity of teaching is central to making disciples and I argued that the form of teaching is expository in nature. Understanding the definitions of expository teaching and disciple making, I suggested one hypothetical reason for the centrality of expository teaching in making disciples which is that, those who hear expository teaching will act out God’s words and so become more like Christ accomplishing the task of making disciples.


Some thoughts on Matthew 28:16-20

Dave Wilkinson


One problem with Matthew 28:16-20

While there are many apparent problems with Matthew 28:16-20, one worth noting is the difference in the way teaching the gospel occurs. In Matthew it appears to be “extreme didactic… legalistic… an embarrassment” (Bosch). In other words it appears dry and intellectual when compared to how Luke, John and Acts describe preaching. Theirs is one of calling people to repentance for the forgiveness of their sins by the power of the Holy Spirit (John 20:21-23, Luke 24:47 and Acts 1:8). In Luke, John and Acts there appears to be more excitement and passion involved. In response to this apparent difference, Bosch claims that in Matthews mind the term, “teaching” referred to much more than just appealing only to the intellect but was an appeal to the will and submission to the will of God, not just obeying the law. What Bosch means in this is that there is actually no difference between Matthews’s method for how to accomplish the Great Commission and the method that we find in Luke, John and Acts.


Author of Matthew 

There are two main views on the authorship of the gospel of Matthew. The first is that Matthew the tax collector, turned disciple, and Apostle of Jesus wrote the book. The second is that we are not sure who wrote the book. MacArthur claims that Matthew the Apostle was the author because his name is found on the earliest copies of Matthew and “because the early church Fathers unanimously attest him to be the book’s author.” While MacArthur is convinced of these things, Morris takes a different stab at the authorship of Matthew. He says that, “the authorship of this Gospel”  remains a dispute. Many orthodox critics dispute Matthew the Apostle as the author or any one of Matthew’s close friends. This dispute is based on how scholars claim to have found evidence in Matthew that the author used Mark and another source to put together this record. Morris recognizes that this is an important consideration. If Matthew was the author, why would Matthew cite sources from other people? Surely he would not have needed any other source because he was a witness of the events himself. On this point Morris mentions that it was common in the first century for authors to reference each other. In his opinion, “There is more to be said for the Apostle Matthew than recent scholarship commonly allows and more for Matthew than for any other candidate.”


Date of Matthew 

The date of the gospel of Matthew is largely unknown. Having said this, there are some interesting views. MacArthur claims that the date of Matthew was before the destruction of the temple in Jerusalem in A.D. 70 since Matthew does not record it. France says that due to the relationship between the synoptic gospels we can only lay down a date, “very tentatively.” Most modern scholars say that it was written at some point in the last twenty years of the first century. In conclusion we could say that the date of Matthew is most likely anywhere between 60 and 100 A.D.


First readers of Matthew 

It is well documented that the original audience of this book were converts from Judaism: Jewish Christians (France). We can say this rather confidently because of the Jewish characteristics of the book. Matthew is, “Characterized by the thought patterns and spirit of the Hebrews” (Hendriksen and Kistemaker). These factors point clearly to the original audience being Jewish believers.


Reason for writing Matthew 

Since the audience of Matthew was a Jewish Christian community, it is important to discuss the occasion for this writing. Bosch argues that the occasion for this writing was to respond to conflict within the community. He points out that the community was, “in crisis.” Bosch explains that at the heart of this crisis was the issue of their “self-understanding”, which was manifesting itself in disagreements and apostasy. This identity crisis was present because of the conflict between Pharisees who at some point in the 70s and 80s A.D. took complete control over many synagogues. Along with this, came their opposition to the Jewish Christians, over issues such as their relationship to Judaism, usage of the law, view of Jesus and their view on the mission to Jews. It left the community, “groping for direction.” The main purpose of Matthew was therefore to strengthen Jewish Christians by showing their true identity as the Church on a mission of “disciple making.”


Literary structure of Matthew

The literary structure of Matthew is difficult to clearly define as there are many options. In his work Matthew: An Introduction And Commentary,  France identifies a few of the “obviously deliberate structural patterns” found within the text itself and then suggests his own approach, which can be summed up in this way: the birth and preparation of Jesus (1:1-4:16), the public ministry in and around Galilee (4:17-16:20), the private ministry in Galilee (16:21-18:35), ministry in Judea (19:1-25:46) and death and resurrection of Jesus (26:1-28:20). What is interesting from France’s view on the literary structure for this research paper is that France uses the words, “Jesus is alive and sovereign” to describe verses 28:16-20. In France’s mind, Matthew ends off his gospel with the news that Jesus is not only alive but is sovereign over all things and it is under this Jesus that his disciples were commanded to make disciples by baptizing and teaching.


The theme of teaching

Morris discusses the theme of teaching at length, making the following claims. He says that Matthew is very interested in the teachings of Jesus which is seen in his record of five considerable sections of teachings (chs. 5-7, 10, 13, 18, 23-25). These sections contain the famous Sermon on the Mount and a number of parables. Morris continues by claiming that Matthew was himself a good teacher and wrote, “In such a way as to be of help to them.” Writing in a day when it was very expensive to put concepts on page, Matthew writes in such a way to make memorization easy, namely the three denials of Peter and the seven parables. Morris also points out how Matthew was very good with his usage of words. For example when recording the story of the woman with the hemorrhage, Matthew uses 48 words, Mark uses 154 words and Luke uses 114.


Comparing three translations of  Matthew 28:16-20

In comparing the NIV, LB and ESV translations of Matthew 28:16-20 we see that all three contain the following: First, the eleven disciples going to a mountain in Galilee to meet with Jesus where He told them to go. Second, after arriving they see the risen Jesus, some worshiped and others doubted. Third, Jesus reveals to them that He has authority over all things and then commands them to go and make disciples of all nations. Fourth, the activity of water baptism is to be done in the, “name of the Father and of the Son and the Holy Spirit.” Fifth, the command to teach all nations how to obey the commands of Jesus and finally sixth, the promise of the presence of Jesus. There are no major differences in this text between these three different translations.


What did  Matthew 28:16-20 mean for the original readers?

Since we know from above information that Matthew was written to Jewish Christians who were suffering not only the crisis of persecution but also one of identity, the question we need to ask is how these people would have understood this text. Based on commentaries, I suggest ten ways in which the Jewish Christians would have understood this text.  First, they understood Jesus as God which made him worthy of worship (MacArthur). Second, they understood God is Triune as Father, Son and Spirit (Morris). Third, they understood that they were sent by Jesus to go out, not stay (Price). Fourth, they understood that every kind of person, Jew and Gentile, should hear the gospel message (France). Fifth, they understood that the mission was to see people become like Christ (Hendriksen and Kistemaker). Sixth, they understood that the primary activities to accomplish this mission were full water baptism and the proclamation of the gospel (Bosch). Seventh, they understood that the central activity for discipleship was to “teach” (Hendriksen and Kistemaker). Eighth, they understood that “teaching” included more than just explaining doctrine, but it included the application of it to the lives of those who hear it (Bosch). Ninth, they understood that the content of what they taught was to be all of scripture (France). And lastly, all of these activities were to be done because Jesus had commanded it, under his authority and with his presence (MacArthur).


What does Matthew 28:16-20 mean for us?

Since Boice says that Matthew 28:16-20 is for “all Jesus’ disciples…not only for the apostles”, we can infer then that the way that the original audience understood it, is also for us today, even if we are not a splintering community like they were. This means that the significance of this passage for us is the same as it was for the original readers. Through Matthew 28:16-20 we are taught today that God is one and more than one, God the Father, God the son and God the Holy Spirit. We are shown that Jesus has all authority on heaven and on earth and that his presence is with his disciples today. This means that all his disciples alive on the earth today are to willingly obey his command to go to all kinds of people spreading the gospel with the intention of making disciples, not converts – those who are becoming like Christ. We do this by baptizing and teaching, but by focusing on teaching all people how to obey all scripture.


Questions to use as we disciple one another

Dave Wilkinson


The Bible teaches us to disciple one another towards become like Jesus our Lord and Saviour. One practical way of doing this is by asking each other helpful questions that point us towards acting our the commands of Jesus. Below are ten that you can use.


1.) What made me sad this week?

2.) What made me happy this week?

3.) How is my motivation for work going?

4.) What is God currently teaching me?

5.) What Bible text have I been thinking about lately?

6.) What sins do I need to confess?

7.) What aspect of the gospel is currently changing me?

8.) Where are my value and shame levels?

9.) What have I been dreaming of lately?

10.) What theological questions (God questions) have I been thinking about lately?


The relevance of the Bible

Dave Wilkinson


Many people say that the Bible is a book filled with irrelevant information – unhelpful stories. I think the opposite. I think that it is a book that speaks powerfully to us today. Below are short explanations of Biblical texts where I show their relevance for us today.


The Struggles and Joys of Life

As David Crowder says in his song, Life is filled with light and shadows, oh the joys and oh the sorrows “extreme didactic… legalistic… an embarrassment”


Life is filled with, light and shadows


The Joys of Life



My Identity, Freedom, Purpose, Satisfaction, Love and Hope



Who is My Creator?