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Mark Beuving

45 POSTS 27 COMMENTS
Mark has been serving in pastoral roles for over 15 years. After a decade in various teaching and administrative roles at Eternity Bible College, Mark now works with Ryan as an associate pastor in Sacramento, California. His books include Resonate: Enjoying God’s Gift of Music and the New York Times bestseller Multiply: Disciples Making Disciples, which he co-authored with Francis Chan. This site contains affiliate links to products. We may receive a commission for purchases made through these links. There are costs associated with running the blog. These links help to cover overhead.

Don Freaking Quixote

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In Miguel De Cervantes’ classic novel Don Quixote, the eponymous hero is a knight on a quest. He is brave, chivalrous, and relentless. You won’t find a more committed knight in any of the classical literature. But there’s one problem: the entirety of his knightly career is misguided.

Whenever he engages in brave combat, he is always confused and always mistaken. In one famous episode he charges ahead to attack a windmill with his lance, believing the windmill to be a giant terrorizing the countryside. It doesn’t end well, but Don Quixote doesn’t learn anything from the encounter. He manages to miss the fact that they were never giants; he was fighting against windmills the entire time.

Throughout the classic novel, he attacks the innocent and wins meaningless prizes. He is sincere in his passion and utterly fearless. But it all means nothing, because he is misguided from the moment he steps out the door. Don Quixote’s life is tragic—not because he was a hero who fell tragically in the end, but because his every brave endeavor was tragically foolish from beginning to end. The story is humorous, but if Don Quixote were a real person, we wouldn’t be laughing.

Hard as it is to say, I believe Don Quixote is a good parable for much of the modern Church. It’s a caution for all believers throughout history (from Israel to the Modern Church). God’s people have a propensity to drift from the main thing (relationship with God and others) to empty things. This is why the prophets spoke tirelessly against Israel’s wanderings and Paul wrote letters to correct drifting churches.

One of the effects of the Fall is that our human hearts have to fight hard for the things that matter. It doesn’t come naturally. But another effect of the Fall is that we end up fighting for the wrong things. And fighting in the wrong ways. Brokenness prevails, even in hearts that have been redeemed.

I’d love to leave it at that, but I have to go a step further. I am Don Quixote. I pursue so many things with a righteous zeal, but many of those things turn out to be weird, insignificant, or harmful. I can never tell in the moment. (Honestly, I can’t say for sure if jackasstheology.com is just a place for me to be a jackass. I’m not even confident that’s not true for this post I’m writing right now.)

I wish I weren’t Don Quixote, but I know I am. And I’m positive I’m not alone. How many of the areas in which we Christians have scolded, reprimanded, and diminished people could be considered “close to the heart of Jesus”? Be careful how quickly you answer.

“Don Quixote was fully sincere in his quest. Nothing had mattered more in his life than defeating those giants. But the giants were just windmills. Is it possible some of the battles we are fighting are just as misguided?”

As Ryan and I have started Jackass Theology, it’s honestly been difficult for us to look at our own tendencies and the emphases of the American Church and not see much of it as misguided. Maybe we haven’t gone full Don Quixote, but it seems clear that we’ve been charging more than a few windmills.

What’s actually being propagated and protected is not Jesus himself, but a subculture produced by followers of Jesus. Not Jesus, but a derivative of Jesus, with all of its own battles and preoccupations. This is nothing new, but the Pharisees are a reminder that derivatives can be dangerous!

The problem, of course, is that Don Quixote was fully sincere in his quest. Those windmills were real giants to him. Nothing had ever mattered more in Don Quixote’s life to that point than courageously battling that particular giant. The error lies not in his sincerity or passion, but in the misguided nature of his pursuits.

Where do you draw the line? What battles do you consider worth fighting? And who do you see yourself fighting against? (Are you always the hero of your own story?)

Might future generations of Jesus followers look back at our preoccupations and wonder how we could have gotten so concerned over these things?

More importantly, might Jesus disagree with the things we spend our passions on? Having encountered Jesus in the four Gospels, does it seem like he’d be uptight and restrictive about the same things we are, fighting all of the same battles we devote ourselves to?

And really, should we be devoting ourselves to any battles? Or should we just be pursuing Jesus and the people he has placed in our lives to love?

The Sin of Certainty

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What a great title, right? I didn’t come up with it. It’s the title of a great book by Peter Enns, and it fits so well with the concept of Jackass Theology.

Enns argues that the Christian community has come to equate Christianity with correct thinking. It’s about signing a doctrinal statement. It’s about knowing what you believe and never doubting. It’s about doing more Bible studies and listening to more sermons and reading more theology books. And each of these things has their place.

But Enns argues that it’s less about correct thinking and more about trust in a person. Faith, he says, is not primarily a WHAT word. It’s a WHO word. It’s not so much about WHAT we believe, it’s more about WHO we believe.

It’s true that Christians have talked for a long time about “asking Jesus into your heart” and “the difference between a head knowledge and a heart knowledge of God.” But think about how nervous we get when we hear of a friend who is “questioning their faith” (cue horror movie music). Honestly, we’re more likely to talk about the sin of doubt than the sin of certainty.

We’re worried lest someone fail to recount the gospel according to our party’s nuanced understanding. We flip out when someone appears to be associated with a person we consider theologically suspect. When our pastor says something we’re not sure about, we rush to consult with John Piper’s blog or John MacArthur’s commentaries to determine whether or not we need to find a new church.

Okay, you may be saying, I can agree that certainty is not everything, but where does the sin come in?

Enns insists that trust means letting go of the need to be certain. If you need proof, you’re not trusting. If you wait till you’re certain, there’s no room for faith. That doesn’t mean we need to be illogical or intellectually lazy. But it does mean that God values trust over scholarship. Enns says:

“Letting go of the need for certainty is more than just a decision about how we think; it’s a decision about how we want to live. When the quest for finding and holding on to certainty is central to our faith, our lives are marked by traits we wouldn’t necessarily value in others: unflappable dogmatic certainty, vigilant monitoring of who’s in and who’s out, preoccupation with winning debates and defending the faith, privileging the finality of logical arguments, conforming unquestionably to intellectual authorities and celebrities. A faith like that is in constant battle mode…and soon, you forget what faith looks like when you’re not fighting about it.”

A healthy faith actually has room for doubt. Often, doubt is a symptom of life because it shows there is a wrestle, a tension, a process. If your intellectual belief is the kind of thing where you decide it once and then live your life without ever consider this in any greater depth, that’s not healthy.

“Kierkegaard wrote that just as a kid who’s about to receive a spanking pads his butt with a newspaper, so Christians insulate themselves from the force of Christ’s call through scholarship.”

And back to the sin. Our quest for certainty often makes us less dependent on Jesus. Often, we want certainty because we lack trust. When we’re certain, we’re unpersuadable. Any married person can immediately see the dangers here. Trust is relational; certainty is cerebral. God wants our brains, to be sure. But he wants more than that.

Kierkegaard wrote that just as a kid who’s about to receive a spanking pads his butt with a newspaper, so Christians insulate themselves through scholarship—building up layers of intellectual nuance so that we’re not hit as hard by the force of what Jesus is calling us to.

Sometimes I get frustrated at the way certain things in Scripture are worded. Honestly, if God wanted to, he could have said things clearly enough that we wouldn’t disagree over things like predestination and women in ministry and the best form of gathering as a church. That urge you are feeling right now to comment, “He has made it clear! Let me explain!” stems from the sin of certainty. Honestly, some things are less than clear, which is why Jesus-loving scholars and lay people have been arguing about these things for centuries.

I read a tweet from someone (I honestly have no idea who and have no idea how to track it back down) that said something like, “I sometimes think God left certain things in Scripture less than clear so that we would have to learn to love people we disagree with.” Amen.

Here’s to letting go of certainty and embracing trust. Let’s learn everything we can about God and his world, but let’s prioritize faith. Let’s give Jesus our heads, but primarily, let’s give him our hearts.

The Party

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Think of how much jackassery would be either healed or bypassed if instead of taking shots at one another and making false assumptions about one another we instead invested the relational energy of sitting down to enjoy one another. This is the beauty of the table. It brings people together. The table also has a celebratory element. By sharing a meal together, you are celebrating the goodness of life. And ideally, you are celebrating the people there.

In Luke 14, Jesus told a parable about a party as he sat around a table with the Pharisees. They had invited him to dinner, but Jesus could see that these Pharisees were using their table like jackasses: they were trying to establish their own importance.

A party is meant to be a celebration. When you throw a party, what do you tend to celebrate? Is this a chance to curate everything in such a way that everyone sees how put together you are? What good taste you have? What a gracious host you are? Or are you genuinely celebrating something other than yourself?

And who do you want to have there?

The people you like. The people who are like you. The people you’re wanting to get to know better. Maybe the people who are just a little cooler than you but that you’re hoping will lend your event a little more credibility, make everyone else a little happier that they came. The people who will ensure your party is fun and perceived as successful.

Jesus’ approach is different: Invite those who could use a celebration. Those who aren’t on the top of everyone’s social list. The table is about bringing people together. Not lifting yourself above. The table is about celebrating relationships and the gifts God gives.

Søren Kierkegaard offers a challenge based on this parable. He asks: What if a man threw a party, but instead of inviting his friends he invited the poor and marginalized? How would he describe this event later on to his friends? Kierkegaard says this man is likely to describe the meal as a charitable gesture, but not as a party:

“However good the food which they received may have been, even if it had not merely been, like the food in the poor house, ‘substantial and edible,’ but really choice and costly, yes, even if they had had ten kinds of wine—the company itself, the organization of the whole, a certain lack, I know not what, would prevent calling such a thing a party.”

In other words, maybe you’re not above feeding the poor. But would you consider it a party? Is it charity or celebration? Kierkegaard is confident about what Jesus would call it:

“So scrupulous is Christian equality and its use of language that it demands not only that you shall feed the poor—it requires that you shall call it a party.”

Kierkegaard: “He who feeds the poor but will not call this feeding A PARTY sees in the poor and unimportant only the poor and unimportant. He who gives a party sees in them his neighbors.”

Feeding the poor is important. But what you’d call an event like this reveals your heart. A jackass is perfectly fine feeding the poor if it makes him look like a charitable person. That’s the kind of thing that raises a person’s status. But to call it a party is too much for a jackass. If it’s a party, then you’re celebrating these people, not just condescending to them. That’s the kind of thing that lowers a person’s status.

“He who feeds the poor but yet is not victorious over his own mind in such a way that he calls this feeding a party sees in the poor and unimportant only the poor and unimportant. He who gives a party sees in the poor and unimportant his neighbors—however ridiculous this may seem in the eyes of the world.”

So what is your table for? How do you use it? Is it an opportunity to bless others and bring people together? Or a chance to lift yourself up? Is it about your enjoyment of your own status? Or your enjoyment of the specific people God has placed around you?

Jackasses have tables too. But Jesus calls us to use our tables for something greater.

*My Kierkegaard quotations here are from the Hong translation of Works of Love (New York: Harper Perennial, 1962). Definitely read the whole thing, but this argument comes from pages 90-92. The Hongs use the word “feast,” but I have chosen to substitute “party” to better convey in today’s English the celebratory component Kierkegaard is addressing.

The Feast

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Scripture says it in many ways, but basically, God is calling you to join him at the table for a meal. After all the heartbreak and rebellion and doubts and struggle, the Bible ends with a picture of God’s people joining him for a marriage feast. But even now, the table is open. God’s work in this world consists of drawing us in to sit and eat.

In Jesus’ parable of the prodigal son (Luke 15:22–32), one son runs off to spend his portion of his inheritance while the other son stays at home with their father. When the young prodigal returns home in shame, the father runs to embrace and restore him, while the older brother pouts outside and refuses to join the party his father throws to celebrate the son’s return.

We tend to focus on the sons in this story, but we should ask: What is the father’s goal for each of his sons? To get them to sit down together with him at the table. What are each of the sons resisting in their own way? Sitting down for the family meal.

Why the table?

It’s a place of celebration. A place of relationship. A place of healing. Of mutuality. Of equality. Grace. Blessing.

The two sons are invited to join their father at a table. Not a classroom. Not a temple. What the father was after was not education or ritual. He was after relationship. It wasn’t about what they could offer. It was about them.

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When we are able to get past the madness that drives us to the far country in search of pleasure or significance or autonomy, we can set aside all of our shame and come back to the father just as we are. In these moments, we know we simply belong. As is. We can stop trying to live large or make a name for ourselves. Stop running from the relationship we know deep down will be the purest and most meaningful we will ever experience.

The father is calling: “Come home. Join me at the table. It’s time to celebrate.”

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When we are able to release our outrage that the prodigal has returned, to stop demanding penance or some positive contribution from our brothers who have failed, we can set aside all of our self-righteousness and come back to the father just as we are. In these moments, we know that we and all of our siblings belong at the table. There is no one we want to see excluded. We acknowledge that the table was made for this. We let go of our longing to celebrate accomplishments and we long to celebrate people. We see beyond the costumes and affectations and affiliations of our brothers and we simply see them. And our love for them leads us to first accept the father’s invitation to the table, and then to stand beside him as he invites the prodigal.

The father is calling: “Come home. Join me at the table. It’s time to celebrate.”

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Jesus ate his way through the Gospels. We often find him at a table. With people who are celebrating life (John 2), with all sorts of “sinners” (Luke 5, 19), and with his followers (Luke 22, 24). Jesus even ate with Pharisees (Luke 11, 14), which means he did not bar anyone from the table, though some meals were more awkward than others.

“God’s work in this world consists of drawing us in to sit and eat. You’re invited. But eating means celebrating that everyone is at the table again.”

The table is vital because a meal is more than a meal. It’s a celebration of the relationship. The meal is the relationship—the relationship takes place around the table.

You’re invited. But eating means celebrating. And actually, the feast is a celebration that everyone is at the table again. You don’t get to celebrate only yourself or only your favorites. The feast flows out of the father’s joy—we get to share in his joy. And his joy is over the gathering of all his children, including the ones who have not cleaned themselves up and those who nearly refused to come because of their disgust over the guest list. They all belong at this table. Celebrating means eating and drinking together. As equals. It’s more than a handshake or contract. It’s a party. The point is to enjoy being together.

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The meal continues at our tables. There we meet with Jesus still as we join with older and younger brothers to celebrate the relationship. How different would the Church look today if instead of whispered gossipy exchanges we actually sat down at a table, looked each other in the eyes, and enjoyed the relationship? Celebrated it?

The feast will happen with or without us. The question is whether our disapproval of the guest list will keep us from joining our brothers. And our father.

Read the Gospels ≥ Paul

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Here’s a challenge that would probably do us all some good: Read the Gospels more than, or the same amount as, you read Paul.

That might be a big yawn for some. For others it’s a weird statement to make, because it already fits your tendencies. But for many Christians, this is a big ask. It may even raise some red flags: Is he trying to lead me away from sound doctrine and toward some vague notion of loving everyone?

If this suggestion raises some red flags (it would have for me in the past), then that should raise red flags.

Could we honestly be worried about reading the four books that give detailed attention to the words, works, and ways of Jesus more than or the same amount as we read other books in the Bible? If that sounds suspect, something is wrong.

Think about this: the Gospels comprise just about half of the New Testament. If you leave Acts to the side, the Gospels contain 10,000 words more than all of the New Testament letters combined (including Revelation). The Gospels are more than twice as much material as all of Paul’s letters combined. These are all ways of saying that the material in the Gospels is an emphasis for the New Testament.

“If the suggestion to read the Gospels at least as much as you read Paul raises some red flags (it would have for me in the past), then that should raise red flags.”

And yet, Paul has been a major focus in most Protestant Evangelical churches. Without hard data here, I don’t hesitate to say that Paul gets preached more often, written about more often, and is given priority in the formulation of our doctrines and emphases. That’s not bad, but it skews our thinking and approach. Read Paul. Without a doubt. But I want to issue a challenge for us:

What if we read the Gospels at least as much as we read Paul? I’ve done that over the last couple of years, and it’s been formative. I don’t think it’s changed any of my core beliefs, but it has shaped my emphases and made me more patient, gracious, and tuned in to people. More concerned about love than doctrine. Maybe it’s just me. But Jesus is the cure for jackass. So it could only help.

Set yourself a goal to read through one Gospel per month for the next few months. Or alternate between a Gospel and an epistle for a while. Try reading nothing but the Gospels for a whole year (I’m a pastor, I promise it’s allowed). This isn’t some command or trick. It’s just a means of recalibrating. This should lead us all to be more in tune with Jesus, which should lead us back into Paul’s writing with fresh insights. This is how it’s worked for me, and I pray it does for you as well.

3 Parables on Grace

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Our constant assertion is that Jesus is the cure for jackassery. And since we all have an inner (and often an outer) jackass, we all need Jesus. One way to soak in more of the ways of Jesus is to consider the parables. The three parables listed below all address grace, forgiveness, and love.

As we noted in talking about Three Parables on Superiority, each parable functions as a picture, a mirror, and a window. As a picture, the story of the parable shows us something about what happens or has happened. As a mirror, we look at the parable long enough and we begin to see ourselves reflected in it. We see where we fit within it; we see the challenge it offers to us. And finally as a window, the parable provides a pane through which we can view the world. It has explanatory power in seeing how the world or the kingdom or humanity or God himself works.

The parables are stories Jesus told that help us see the beauty, mystery, and power of his kingdom. Their meaning can often be grasped quickly, though they reward contemplation. Take your time as you read these parables. Let the stories live in your imagination and shape your heart. Let them strip away the jackass until all that’s left is the words, works, and ways of Jesus.

We would all be so much better off if we visited these parables on a regular basis.

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The Lost Sheep, the Lost Coin, & the Prodigal Son (Luke 15)

Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.”

3   So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

8   “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9 And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ 10 Just so, I tell you, there is joy before the angels of God over one sinner who repents.”

11   And he said, “There was a man who had two sons. 12 And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. 13 Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. 14 And when he had spent everything, a severe famine arose in that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. 16 And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.

17   “But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. 19 I am no longer worthy to be called your son. Treat me as one of your hired servants.”’ 20 And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. 21 And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ 22 But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. 23 And bring the fattened calf and kill it, and let us eat and celebrate. 24 For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.

25   “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what these things meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. 30 But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ 31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”

The Two Debtors (Luke 7:36–50)

One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house and reclined at the table. 37 And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment. 39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.” 40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.”

41   “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. 42 When they could not pay, he cancelled the debt of both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” 44 Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” 48 And he said to her, “Your sins are forgiven.” 49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?” 50 And he said to the woman, “Your faith has saved you; go in peace.”

The Unforgiving Servant (Matthew 18:21–35)

Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” 22 Jesus said to him, “I do not say to you seven times, but seventy-seven times.

23   “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. 24 When he began to settle, one was brought to him who owed him ten thousand talents. 25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. 26 So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the master of that servant released him and forgave him the debt. 28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ 29 So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 He refused and went and put him in prison until he should pay the debt. 31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. 32 Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. 33 And should not you have had mercy on your fellow servant, as I had mercy on you?’ 34 And in anger his master delivered him to the jailers, until he should pay all his debt. 35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”

(All of the Scriptures printed above are from the English Standard Version.)

3 Parables on Superiority

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Our constant assertion is that Jesus is the cure for jackassery. And since we all have an inner (and often an outer) jackass, we all need Jesus. One way to soak in more of the ways of Jesus is to consider the parables. The three parables listed below expose superiority in religiously minded people.

Each parable functions as a picture, a mirror, and a window. As a picture, the story of the parable shows us something about what happens or has happened. As a mirror, we look at the parable long enough and we begin to see ourselves reflected in it. We see where we fit within it; we see the challenge it offers to us. And finally as a window, the parable provides a pane through which we can view the world. It has explanatory power in seeing how the world or the kingdom or humanity or God himself works.

The parables are stories Jesus told that help us see the beauty, mystery, and power of his kingdom. Their meaning can often be grasped quickly, though they reward contemplation. Take your time as you read these parables. Let the stories live in your imagination and shape your heart. Let them strip away the jackass until all that’s left is the words, works, and ways of Jesus.

Honestly, we would all be so much better off if we visited these parables on a regular basis.

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The Pharisee & the Tax Collector (Luke 18:9–14)

He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week; I give tithes of all that I get.’ 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ 14 I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

The Good Samaritan (Luke 10:25–37)

And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the Law? How do you read it?” 27 And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” 28 And he said to him, “You have answered correctly; do this, and you will live.”

29   But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. 34 He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. 35 And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ 36 Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” 37 He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”

The Great Banquet (Luke 14:7–24)

Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, 8 “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, 9 and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. 10 But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you. 11 For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

12   He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. 13 But when you give a feast, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”

15   When one of those who reclined at table with him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!” 16 But he said to him, “A man once gave a great banquet and invited many. 17 And at the time for the banquet he sent his servant to say to those who had been invited, ‘Come, for everything is now ready.’ 18 But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’ 20 And another said, ‘I have married a wife, and therefore I cannot come.’ 21 So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.’ 22 And the servant said, ‘Sir, what you commanded has been done, and still there is room.’ 23 And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled. 24 For I tell you, none of those men who were invited shall taste my banquet.’”

(All of the Scriptures printed above are from the English Standard Version.)

4 Devotionals to Revitalize Your Prayer Life

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Prayer can be tough. The concept and practice are simple enough, but it takes discipline. We know it’s important, but life is overwhelming, and our prayer lives are often the first spiritual exercise we abandon. But as we’ve been saying, prayer has an inherent anti-jackass quality. It pulls us away from our self-importance and self-reliance. It puts us in a position of humility where we come to God with our needs. It puts us in a position of relationship where we come to simply speak with God.

So while nurturing your prayer life can be difficult, it’s absolutely worth it.

So what do you do if your prayer life is either non-existent or could use some revitalization? We have two quick suggestions.

“Prayer has an inherent anti-jackass quality. It pulls us away from our self-importance and self-reliance. It puts us in a position of relationship where we come to simply speak with God.”

First, we encourage you to utilize the Echo Prayer app. It’s a free app that organizes your prayers, allows you to share your prayer requests, and reminds you to pray at key times in your day. This could be a game changer if you need a little organization or prompting to jump start your prayer life.

Second, we encourage you to work through one or all of the devotionals linked below. We were able to help Echo Prayer create these devotional plans via the YouVersion Bible app. They don’t take long to read, but they will help you get back to the heart of prayer.

We all have a sense that prayer is important, but few of us are actually taught to pray. What does it mean to pray? How does one do it? Prayer shows up in stories and letters as a vital practice, but how do we actual do it well? This seven day plan will help you understand what prayer is and how to engage with this life-changing practice.
We all want to pray more than we do. This seven day plan will guide you in taking the first steps toward building a daily prayer habit by seeking the heart of prayer and examining the key biblical statements on what prayer is and how it works.
Though we tend to view prayer as an individual activity, this isn’t exactly God’s design. Yes, we can and should pray on our own. But there is power in praying with other people. This seven-day study explores the biblical commands and precedents for pursuing God collectively. Something unique happens as we pray together.
This seven-day devotional will teach you the art of praying through Scripture as you address the subject of anxiety. When we pray Scripture, we ask God to make the words of these ancient Spirit-filled authors true in our hearts and minds; we borrow these powerful words and questions as a means of drawing personally closer to God.

4 Prayers from Paul to Combat the Inner Jackass

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Prayer has an inherent anti-jackass quality. It places us in a position of dependency. No one becomes a jackass because they’ve been spending a lot of time in prayer.

“Prayer has an inherent anti-jackass quality. No one becomes a jackass because they’ve been spending a lot of time in prayer.”

So as a major cure for jackassery, we invite you to pray. Pray about anything. It’s the time with God and the exercise of talking to him about your hopes and concerns that will make a difference. To build on the two prayers from Jesus we posted previously, here are four prayers from Paul. These are from his letters to a few different churches. In the first, Paul is praying for his fellow Jews—praying that they would leave their law-righteousness-pursuit and pursue Jesus instead. The other three are from his letters to the Ephesians and Colossians and reveal his heart for these churches.

Take some time to read these carefully, but also to actually pray these prayers to God.

_______________

Paul’s Prayer for the Jewish Nation: Romans 10:1–4

Brothers, my heart’s desire and prayer to God for them is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. 4 For Christ is the end of the law for righteousness to everyone who believes.

Paul’s First Prayer for the Ephesians: Ephesians 1:15–23

For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all.

Paul’s Second Prayer for the Ephesians: Ephesians 3:14–21

For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth is named, 16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, 18 may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

20   Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, 21 to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.

Paul’s Prayer for the Colossians: Colossians 1:3–20

 We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4 since we heard of your faith in Christ Jesus and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, 6 which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth, 7 just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf 8 and has made known to us your love in the Spirit.

Col. 1:9   And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 10 so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. 11 May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, 12 giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. 13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.

15   He is the image of the invisible God, the firstborn of all creation. 16 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. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

(All the passages printed above are from the English Standard Version.)

2 Prayers from Jesus to Combat the Inner Jackass

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Prayer has an inherent anti-jackass quality. It places us in a position of dependency. No one becomes a jackass because they’ve been spending a lot of time in prayer.

“Prayer has an inherent anti-jackass quality. No one becomes a jackass because they’ve been spending a lot of time in prayer.”

So as a major cure for jackassery, we invite you to pray. Pray about anything. It’s the time with God and the exercise of talking to him about your hopes and concerns that will make a difference. But to get you started, here are two prayers from Jesus’ ministry. These prayers are close to Jesus’ heart. The first prayer is within a parable. The second is Jesus praying for his followers at the end of his life.

Take some time to read these carefully, but also to actually pray these prayers to God.

_______________

The Tax Collector’s Prayer: Luke 18:9–14

He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week; I give tithes of all that I get.’ 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ 14 I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

Jesus’ “High Priestly” Prayer: John 17

When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. 3 And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth, having accomplished the work that you gave me to do. 5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

6   “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. 7 Now they know that everything that you have given me is from you. 8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. 9 I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. 10 All mine are yours, and yours are mine, and I am glorified in them. 11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. 12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. 13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. 15 I do not ask that you take them out of the world, but that you keep them from the evil one. 16 They are not of the world, just as I am not of the world. 17 Sanctify them in the truth; your word is truth. 18 As you sent me into the world, so I have sent them into the world. 19 And for their sake I consecrate myself, that they also may be sanctified in truth.

20   “I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. 22 The glory that you have given me I have given to them, that they may be one even as we are one, 23 I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. 24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. 25 O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. 26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

(All the passages printed above are from the English Standard Version.)