• Lesson 8 in the Connect360 unit “Sacred Life: God’s Plan for Us” focuses on John 9:1-3.

Throughout the biblical story, God intentionally chose to show his power through the limitations, or disability, of his children. Jacob had a limp his entire adult life (Genesis 32). God selected Moses to speak on his behalf despite Moses describing himself as “slow of speech and tongue” (Exodus 4:10). And consider how many of Jesus’ miracles were connected to someone with a disability.

It is not an exaggeration to say God clearly has a plan and purpose when it comes to human disabilities. Yet time and time again, we tend to have a very negative and pessimistic view when it comes to disability. In the story of the healing of the blind man, notice right away one of the first questions posed to Jesus approached disability from a negative point of view.

Essentially, the disciples wanted to know what went wrong. They had internalized the idea that to be disabled, someone had to have sinned or messed up.

This mindset of thinking is not isolated from first-century life, either. Ask mothers who have given birth to children who have a disability how frequently they were asked something like, “What did you do?” or “What happened to them?” Or ask a person with a disability how frequently they are asked something like, “What’s wrong with you?” as if something is innately faulty with them simply because of a disability.

Much like Jesus’ disciples, we still find ourselves often trying to make sense of the reality of disability, and our minds default to the notion that disability is inherently bad. However, Jesus’ reaction to the disciple’s question challenges us to reframe our understanding and starting point when broaching the oftentimes painful and sensitive topic of disability.

Jesus did not cast shame on the blind man or his parents. “‘Neither this man nor his parents sinned,’ said Jesus, ‘but this happened so that the works of God might be displayed in him’” (John 9:3).

Rather than framing the man’s blindness as an innate default, Jesus reoriented the entire conversation into the positive. This man’s disability was not a punishment but a positive—that the works of God might be displayed in him. The phrase “might be displayed” could also be translated “be made manifest.” Through this man’s disability, the work of God would be fully manifested and displayed.

God chose to reveal and manifest his power through a disability, not despite it. This profound truth offers a transformative perspective on disability. It suggests disabilities are not necessarily the result of individual sin or divine punishment but can be occasions for the manifestation of God’s power and glory.

In the case of the blind man, his healing displayed Jesus’ miraculous power and illuminated spiritual truths, challenging societal assumptions and religious misconceptions about sin and suffering.

This narrative reflects God’s view of disability as not diminishing a person’s value or potential for contributing to his purposes. Instead, it shows that God can use all circumstances, including those the world might see as limitations, as platforms for his glory.

By Katie Frugé, director for the Center for Cultural Engagement and the Christian Life Commission of Texas Baptists.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

Over My Head: Patrick Wigglesworth’s Bizarre Bible Adventure  

By Liz and Jack Hagler (Tyndale Kids)

Think back to ages 7-12 and those elementary school and preteen years. Reading wasn’t always fun, and the Bible seemed especially hard. Remember questions felt silly to ask, like: “How did Adam remember what he named all the animals?” or “Where did they exercise on the ark?” or “Why did Jacob not recognize Leah?”

Over My Head, Book 1 (Genesis-Deuteronomy) in Patrick Wigglesworth’s Bizarre Bible Adventure series by Liz and Jack Hagler seeks to answer those questions and many more in a kid-friendly, graphic novel format. Similar to comic books, graphic novels use sequential art, in this case black and white drawings by Liz Hagler, to tell a stand-alone story that can be fiction or nonfiction.

Almost 5th grader Patrick Paddy Wigglesworth writes what happened in his weird life when he got “yanked into a Bible adventure” with Moses as his guide. Who better to lead Patrick from creation to Moses scenic view of the Promised Land than the author himself?

He begins with a disclaimer: “This journal tells the story of what I saw on my Bible adventure. It might seem a little different from what you read in your Bible. But don’t worry—I’ve included Bible verses so you can look up each story. Thanks, Patrick.”

Interspersed, the reader sees a real boy who grumbles about his little sister, shares some of his dad’s unbelievable God stories, and complains he must be good in Sunday school because his mom is the teacher. But his journal and the art bring the Bible to life in engaging and often fun ways.

Patrick isn’t afraid to ask Moses hard questions but has to remember there weren’t Sharpies or cell phones in those days. Patrick writes a really cool “The Great Pharaoh Confrontation Rap” and tries to figure out the recipe for that tasty manna because after all, it wasn’t lima beans.

Many of the entries contain Patrick’s stories within Bible stories. He matches Leviticus rules to rules he has to live by and then on his no-rule-birthday decides rules aren’t so bad.

Wandering in the desert seems like forever, but so does the family car trip sitting next to his sister. When Moses tasks Patrick with helping teach the new group of people in Deuteronomy about God’s blessings, he realizes there’s no PowerPoint. So, he creates sand drawings of “God’s epic drama.”

Clearly, Liz and Jack Hagler’s Over My Head from Patrick Wigglesworth’s Bizarre Bible Adventure series isn’t a Bible storybook. Instead it’s a fun, child-friendly and family-friendly way to teach about the Bible and offer the opportunity to dig deeper by providing verses that match. The graphic novel will also help girls and boys relate Bible concepts to their everyday lives. And who knows? Their parents, teachers and other adults might just enjoy and learn something from Patrick Wigglesworth. I did.

Kathy Robinson Hillman, former president

Texas WMU and Baptist General Convention of Texas

Waco

• Lesson 7 in the Connect360 unit “Sacred Life: God’s Plan for Us” focuses on Revelation 5:9-10.

As God’s children, pursuing diversity is not merely a social or cultural endeavor but a profound act of obedience that reflects the very nature of the kingdom of heaven. The Bible repeatedly highlights the diversity of God’s creation and God’s people, culminating in the vision of Revelation, where every tribe, tongue and nation gather in worship before God.

This vivid depiction of heaven is not monolithic but vibrantly diverse. Embracing diversity on Earth, therefore, is a way of mirroring the heavenly reality, embodying the inclusivity and unity that God desires for his creation.

It is an act of obedience to God’s command to love our neighbors as ourselves, recognizing our neighbors come from many backgrounds and experiences. By intentionally cultivating diversity, Christians are not just adhering to a moral or ethical principle, but also actively participating in realizing God’s kingdom on earth.

This pursuit goes beyond mere tolerance or coexistence; it is about celebrating the unique ways God’s image is reflected in each individual, creating a community that truly represents God’s manifold wisdom and creative power.

In doing so, believers bear witness to the reconciling power of the gospel, which breaks down barriers and unites people from all walks of life in the body of Christ.

There are a few reasons why furthering the kingdom of God includes the intentional cultivation and pursuit of diversity among the community of God’s believers.

First, diversity is woven into God’s salvation story. Reflecting on the first few chapters of Genesis—following the flood, Noah and his sons have multiple sons and descendants, and they all go into different lands and territories.

Genesis 11 records the story of the tower of Babel. The people gathered together to build a tower that would reach heaven because they wanted to “make a name for themselves” on the earth. Then, according to Scripture, God came down, confused their languages, and dispersed them across the earth.

It is important to note that the confusion of the languages and dispersal was not a curse. Rather, the creation of multiple languages was the cure for the pride that was growing in their hearts. If creating diverse languages and consequent cultures and ethnicities was a part of the curse of Babel, then we would not see representation of every tongue, tribe and nation in heaven.

Diversity is part of God’s cure to sin and is fully represented at the culmination of God’s salvation.

By Katie Frugé, director for the Center for Cultural Engagement and the Christian Life Commission of Texas Baptists.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

Shepherds For Sale: How Evangelical Leaders Traded the Truth for a Leftist Agenda

By Megan Basham (Broadside Books)

Memory fails to recall a recent book that has created such an immediate backlash among evangelicals as Megan Basham’s new and purposefully provocative title, Shepherds For Sale: How Evangelical Leaders Traded the Truth for a Leftist Agenda. The publication of this title (released July 30) started a firestorm of online debate. Several prominent figures mentioned in the book immediately began self-defense campaigns on their various social media platforms.

Basham writes in an easily accessible style. She frankly admits she does not qualify as a theologian, nor does she make many attempts at describing the theological ramifications of her claims. She sees her task as reporting the facts—a task she executes through both anecdotal narratives and hardline receipts.

That combination makes Shepherds for Sale a compelling read. By intertwining real-life excerpts and concrete data, Basham helps the reader not only understand the leftward drift of evangelical leaders, but also the ramifications for those seated in the pews. These narrative elements prevent her book, which easily could have been overwhelmed with charts and data, from devolving into a dry repetition of statistics.

More importantly, the narratives remind her reader that ideas carry consequences not only for those who believe them, but also for those around them. It’s a message every believer needs to hear as the cultural tides continue to swell ever higher around the church.

So why then the controversy? Basham is not nice. She is not generous. She reports the facts. Her book names all the names. As a Baptist herself, Basham does not give her church a pass.

Furthermore, the book is well researched. While the book contains eye-opening passages, especially as she exposes the “money trail” behind so many of the forces influencing churches, Basham’s crime is not laying bare secrets. Her guilt or value, depending on how her reader will judge her, lies in the fact that she documents these trends. She prints them in a book. She makes them concrete.

The author accuses evangelical leaders of doing the natural thing during a cultural shift: putting away their “oars of resistance and floating off with cultural tides” (p. 79). She claims evangelical leaders’ motivation centers on seeking “respectability with the world” and treats them as bad actors trying to play the role of a “Christian that the world would love” (p. 81).

Basham extends no olive branches to these leaders. Instead, she throws a life preserver to those who have been tossed overboard by the cultural swells. Perhaps Basham writes hard things, or perhaps George Orwell was right after all, “The further a society drifts from truth, the more it will hate those who speak it.”

J.R. Watkins, student pastor

Lake Tyler Baptist Church, Tyler

EDITOR’S NOTE: Some journalists and victims’ advocates have accused Megan Basham of an ethical violation, because she exposed the name of Johnny Hunt’s alleged sexual abuse victim in her book after discovering it in an unredacted court document.

• Lesson 6 in the Connect360 unit “Sacred Life: God’s Plan for Us” focuses on Romans 8:28-30.

There are few references to the divine image in the New Testament, but Romans 8 often is considered one of the primary New Testament passages that illustrates our understanding of divine image and also directly connects the concept of the image of God with heaven. Romans 8 teaches that there should be a future-oriented perspective when considering the meaning and significance of God’s image in humanity and Jesus Christ as the full image of God.

In this verse, the apostle Paul is creating a bridge between the concept of the image of God and the connection with Jesus Christ as the preeminent character in this passage. It may be tempting to read the terms foreknew and predestined and focus specifically on questions of God’s predestination in the process of salvation, but that is not the focus the biblical writer is trying to principally communicate in this verse. Rather, this verse highlights the heavenly future—or destiny—for those who are in Christ.

Predestination, as described here, is not a deterministic force but a divine plan to conform believers to the image of Christ. This transformation is both a present reality and a future hope, pointing to the moral and spiritual renewal that occurs in believers.

The salvation story for God’s children begins before we are born in the creation of humanity in God’s image.

Made in the image of God, a relationship with Jesus Christ—who is the image of God—makes it possible for humanity to fully reflect him (“conformed to the image of his Son”), and the full confirmation is possible when sin is no more. The image of God is then the bridge that connects those who are in Christ to their final and ultimate destiny; to be freed of sin and live in perfect community and love with Christ, whose image we reflect and is the “firstborn among many brothers and sisters.”

The phrase, “Among many brothers and sisters,” is the plural Greek word, adelphoi. It also points to a communal future tied to our future with Christ. The collective gathering of all God’s children as brothers and sisters with Jesus Christ the firstborn— commonly called “heaven.”

Also notice the hopeful assurance of our conformity to Christ’s image—all the hopes and future aspirations to be the fullest version of God’s image are mercifully not based on any work of human doing but on God’s planning and work.

This does not negate the call to rightful action on the believer’s part but is rather an assurance that our ultimate transformation to the full image of Christ is not dependent on our work but will be achieved through Christ. Still, rooted within the concept of being conformed to the image of Christ is the parallel call to work toward the goal of sanctification now, even with the full awareness that our ultimate sanctification will not occur until heaven.

By Katie Frugé, director for the Center for Cultural Engagement and the Christian Life Commission of Texas Baptists.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

Lay Me in God’s Good Earth: A Christian Approach to Death and Burial

By Kent Burreson and Beth Hoeltke (IVP)

This isn’t the kind of book most people think about picking up and reading. Fair enough. But if a person expects to die or take care of burying someone who has died, Lay Me in God’s Good Earth is a book worth at least a perusal.

The most practical readers will want to begin in the appendices with the cost comparisons of natural burial, conventional burial and cremation. The accountants among us may not need any more than those two pages.

Others will want the book for the burial planning guide in the appendices. The plan walks the reader through everything from care decisions before death through the many details of the funeral or memorial service and obituary. It also includes information about military and veteran funerals.

Still others will want to read the explanation of embalming, which tells more than most know about the process of preserving a dead body. Or its discussion of caring for a loved one’s body after death. Or the reminder of Jesus’ resurrection that promises life beyond earthly death.

Kent Burreson and Beth Hoeltke make the case for natural burial. They explain the origins of cremation and conventional burial and how these differ—not just practically, but also theologically—from natural burial.

For those with the time to consider and weigh the options, Lay Me in God’s Good Earth can be a helpful resource. It is scheduled to release Aug. 20.

Eric Black, executive director/publisher/editor
Baptist Standard

Diary of an Old Soul

By George MacDonald, annotated edition with Timothy Larsen (InterVarsity Press)

Ask almost anyone about the works of J.R.R. Tolkien, and they’ll immediately mention The Hobbit or Lord of the Rings. A question about another of the Oxford Inklings, C.S. Lewis, elicits a similar response, including The Lion, the Witch, and the Wardrobe from his Chronicles of Narnia.

Inquire about George MacDonald, and some individuals well-versed in the Inklings would remember the Scottish minister and author as a pioneer of modern fantasy and the “Grandfather of the Inklings” although he died in 1905 when Lewis and Tolkien were children.

In 1880, the preacher published A Book of Strife, in the Form of the Diary of an Old Soul as a Christmas gift for friends. The diary contained 366 entries, one for every day, as 1880 was a leap year, with each in the form of a seven-line prayer-poem.

Wheaton professor, theologian and historian Timothy Larsen has taken that original edition, now titled Diary of an Old Soul, and included a must-read introduction and notes. Detailed annotations make MacDonald’s words clearer to the modern reader, fill in the blanks for embedded but unquoted Scripture, and connect the poet’s thoughts to some of Lewis’ and Tolkien’s works.

George MacDonald’s poems in the form of prayers reflect his profound love of and deep desire for an intimate relationship with God, one to which all Christians should aspire. Many entries offer subtle references to Scripture or to events occurring in the pastor’s own life.

For example, Jan. 4 reminds himself that at his own death he will be reunited with the daughter and son he has lost, while Nov. 27-28 reveal his conflicting feelings at his daughter Caroline Grace’s engagement to a minister, upcoming marriage and thus move out of his home. Except for Dec. 25, the prayers don’t reflect the calendar, although there are hints of the seasons.

In some cases, several poems are grouped by theme as MacDonald fills the pages with beautiful images, universal longings, questioning doubts and blessed assurance. Topics include God’s will, hospitality, forgiveness, weariness, prayerlessness, music, love, sorrow, stupidity, obedience and much more.

Many of his memorable lines linger on the heart like: “If I have enemies, Christ deal with them” (June 28), “Faith opens all the windows to God’s wind” (Aug. 5), “If thou wouldst have me speak, Lord, give me speech” (Sept. 11), and “I am thy book, thy song—thy child would be” (Oct. 31).

MacDonald desired that his readers be able to write their own spiritual thoughts evoked by his words and thus added a blank page after each group of poems. Larsen has included those same inviting empty pages in this new, beautifully bound edition perfect as a gift for yourself or a special Christian friend.

However, the greatest challenge may be reading just one of the very short poems a day. If that happens, read as many at a time as desired, and then go back and use George MacDonald’s Diary of an Old Soul as a daily devotional and prayer book for an entire year so that “My life to thine is answer and amen” (Nov. 22).

Kathy Robinson Hillman, former president

Texas WMU and Baptist General Convention of Texas

Waco

• Lesson 5 in the Connect360 unit “Sacred Life: God’s Plan for Us” focuses on 1 John 4:19-21.

Honoring and recognizing the human dignity in others is a daily command for God’s children and could look different in various cultures and communities. There is no checklist of actions to follow that ensures we are rightly observing the dignity of others, but there are principles that may help us be more intentional in the way we treat others with dignity.

The first principle is to be aware of who is vulnerable around you, and make sure they are not inadvertently or deliberately being neglected or misused. There is an old philosophical saying called Hanlon’s razor that frequently goes something like, “Never attribute to malice something that which is adequately explained by ignorance.” It means most actions that would be perceived as malice are likely more accurately done in ignorance or unawareness. You did not intend or mean to be rude or offensive but have nonetheless said or done something unkind or unloving toward fellow image-bearers.

Hanlon’s razor also acknowledges that oftentimes even without our being aware, we are capable of inflicting harm (could be physical, emotional or spiritual) on others.

Human dignity commands a certain amount of Christian concern to constantly be mindful and alert to the needs of those who are vulnerable and at risk of their dignity being violated. This requires a posture of listening and humility when talking with those who may come from different backgrounds and experiences than our own, and a deep commitment to affirming the dignity of others even when it may go against cultural norms.

The second principle is to not conflate honoring human dignity with partisan ideologies. In the ideological culture wars of our day, oftentimes issues tend to quickly become polarized and partisan. Especially when human dignity may necessitate policy interventions, politicians have a habit of quickly stepping in and claiming the issue as “theirs” when, for God’s children, all issues related to the sacredness of human life belong principally to God.

As children of God, we advocate and support the dignity of life not because a particular politician supports it, but because God’s truth tells us to. The Christian witness requires a holistic and total commitment to the kingdom of God above all else.

Finally, the third principle is to be aware that the affirmation of human dignity often means extending beyond verbal approval to physical action. There may be times when words of affirmation may not be enough, and Christ-honoring action is necessary for the believer.

Consider in the biblical examples how the overwhelming majority of the biblical witness involves calls to action, not only affirmation. God certainly calls us to care for the vulnerable and marginalized, but God also tells his children to act on that. Visit the prisoner, feed the hungry, and give clothing to the undressed (Matthew 25:31–46). Human dignity is a spiritual truth we believe that should compel us to act when dignity is not being honored.

Put differently, observing and affirming human dignity is an expression of God’s great commandment.

By Katie Frugé, director for the Center for Cultural Engagement and the Christian Life Commission of Texas Baptists.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

Practicing Change Series

By Tod Bolsinger (IVP)

The four-book Practicing Change Series is Tod Bolsinger’s latest contribution to leaders, and a much-appreciated one. The titles—How Not to Waste a Crisis: Quit Trying Harder; The Mission Always Wins: Quit Appeasing Stakeholders; Leading Through Resistance: Quit Pushing Back; Invest in Transformation: Quit Relying on Trust—almost write the review themselves. Almost.

Part of the series’ appeal is each book is short—about 100 pages a piece. Each book also is almost small enough to fit in a pocket and focused on one leadership challenge. With large font and often-funny illustrations throughout, they’re meant for on-the-go.

Bolsinger writes as a coach, deploying quick pointers and examples. And he’s humorous. He’s also a good and experienced guide, starting each book with a brief explanation of its structure and terms. The explanation is the same across the four books.

Likewise, each book follows the same outline. After introducing the main concept, Bolsinger tells a story in one chapter, pauses with a “balcony moment,” describes the “old mindset” in another single chapter, lays out a “new skillset” over three chapters, and concludes with an “adaptive reset” and a return to the opening story.

Don’t be scared off by the word “chapter.” Think of them more like sections of an article.

Leaders are busy. They don’t have time these days to read tomes on leadership, not when things are changing so much and so fast. But they should have this set on hand—print or digital. It is scheduled to release August 13.

Eric Black, executive director/publisher/editor

Baptist Standard

• Lesson 4 in the Connect360 unit “Sacred Life: God’s Plan for Us” focuses on Jeremiah 29:10-14.

God’s promise within the context of Jeremiah 29 is a message to his people of plans for a flourishing life, even during uncertainty and disappointment. Flourishing human life is a gracious and loving gift God desires for all his children.

Jeremiah 29:11, set against the backdrop of the Babylonian Exile, offers a profound understanding of human flourishing from a biblical standpoint. It highlights that God’s desire for our welfare is not thwarted by adverse circumstances. Instead, it is in these very situations that the promise of a hopeful future becomes most significant. This verse serves as a timeless reminder that in every context, whether in prosperity or adversity, flourishing is inherently tied to the enduring and faithful nature of God’s plans for humanity.

The notion of flourishing here is holistic. It is not limited to physical prosperity but includes spiritual, emotional and communal well-being. The promise of “a future and a hope” contradicts the immediate reality of exile and suffering, demonstrating that God’s plans transcend current adversities.

Jeremiah 29:11 is fundamentally a promise of restoration and return. God’s intervention is depicted as a guiding force, steering his people toward a state of well-being, or shalom, which implies peace, completeness and prosperity. God’s word is not a promise of quick deliverance from exile for his people, but verse 11 demonstrates that God’s people can live flourishing because of the hope and promise of his restoration. For God’s children, all may not be right, but we live in the hope that one day all will be right. God is faithful to restore.

God’s plan for the flourishing of His people reminds us that his plans are not thwarted by human despair or circumstances. Despite the Israelites’ exile and suffering, God had a purpose and direction for them. Because of Jeremiah 29:11, God’s children can have confidence that human flourishing is part of God’s sovereign plan, transcending immediate hardships.

Jeremiah 29:11 reminds God’s children to have patience and faith in his divine timing. The fulfillment of God’s promise was not immediate; it required the Israelites to endure and maintain faith for several generations. God certainly does have plans for good and prosperity, hope and future, but his children must have the confidence to trust his timing and direction along the way.

God’s promise of plans, hope, and fulfillment were not given specifically to any individual or person. The English translation of “you” in 29:11 is actually plural meaning He is promising the entirety of the community of exiles this good plan of hope and a future. A “Southern” translation of the text would say something like: “For I know the plans I have for y’all,” declares the Lord, “plans to prosper y’all and not to harm y’all, plans to give y’all hope and a future.” It may not have the same literary appeal, but it would be textually accurate.

This reminds us that human flourishing is intended to be something communally experienced and communally fulfilled. Human flourishing does not occur in a vacuum of individualism.

By Katie Frugé, director for the Center for Cultural Engagement and the Christian Life Commission of Texas Baptists.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

Great to Good: How Following Jesus Reshapes our Ambitions

By Jae Hoon Lee (IVP)

Jim Collins’ book Good to Great has influenced business culture considerably. It also has influenced the church. Jae Hoon Lee seeks to correct Collins’ influence on the church by reminding us Jesus and Scripture call us to be good, not great.

In the vein of Dietrich Bonhoeffer’s Cost of Discipleship—except without the single Scripture passage as the framework—or Thomas à Kempis’ Imitation of Christ, Lee offers 50 devotions divided into five parts. Devotions range in length from two to five pages.

Those who have read Watchman Nee, a Christian teacher and church leader in China during the 20th century, will notice a similarity—an East Asian view of Christianity. Lee is pastor of Onnuri Church in Seoul, South Korea, and wrote from the perspective of the church there. Onnuri, meaning “All Nations,” has sent more than 870 missionaries to more than 70 countries.

Lee’s thoughts are challenging. For one, the phrasing of the English translation conveys the feel of a Korean perspective on theology and Scripture. This is not a criticism. Rather, it’s an important reason to read Great to Good. English readers familiar with devotional writing will need to pay more attention, read slower or re-read sections.

Lee’s thoughts are also personally and spiritually challenging. He drives the reader into thorough self-examination, but in a much more succinct fashion than the 19th-century Danish philosopher-theologian Søren Kierkegaard. Here again is a reason to read Great to Good, because English readers are familiar with European and North American devotional literature. Not so much Christian writing from East Asia. But we should be.

Great to Good is expected to release July 23. It has the potential to influence followers of Christ as much as Bonhoeffer, à Kempis, Nee and Kierkegaard.

Eric Black, executive director/publisher/editor
Baptist Standard

• Lesson 3 in the Connect360 unit “Sacred Life: God’s Plan for Us” focuses on John 10:10.

Abundant life in Christ is something altogether different than a life of abundance and wealth. Unlike worldly views that equate abundance with material wealth or physical well-being, the biblical perspective sees the concept of abundance primarily in spiritual terms.

Abundant life in Christ is a life enriched with peace, joy, love and hope, transcending the transient nature of earthly riches. This spiritual abundance is rooted in a personal relationship with Jesus, characterized by a deep sense of purpose and meaning that aligns with God’s will.

Moreover, this concept carries an eternal perspective. It is not confined to the temporal realm but extends into the promise of eternal life.

Abundant life in Christ is marked by joyful expectation, peace even in uncertainty, and faithful living in light of God’s goodness.

When Christ promises that he has come to give us abundant life, notice there are no asterisks. In the context of the passage, Jesus places himself—the abundant life giver—directly in contradistinction to thieves who would come to steal and destroy.

Jesus came to give all abundant life, not only those who were blessed to be born into a perfect circumstance with the perfect family and the perfect geographic location to sustain a perfect life. Rather, Jesus says he has come to give abundant life to all his sheep.

Consider David’s words in Psalm 16:11, “You make known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.”

Abundant life in Christ is not determined by circumstantial situations because circumstances have never been the source of joy for God’s children. The source of the Christian abundant life is Christ himself. This means that joy is always offered to God’s children, regardless of the situation because his presence is always promised. Put differently, for the life of the Christian, joy and sorrow are not mutually exclusive concepts.

Reflecting on the interplay of joy and sorrow within Christianity reveals a profound and beautiful relationship. Central to this understanding is the idea that joy in Christianity is not contingent upon external circumstances but is deeply rooted in the presence of Christ.

This joy transcends the emotions that accompany worldly successes or failures, health or sorrows. It is a joy that exists even during suffering, a concept frequently echoed in the Bible.

By Katie Frugé, director for the Center for Cultural Engagement and the Christian Life Commission of Texas Baptists.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.