This is a continuing series of posts where I am summarizing and reflecting on the sermons in our senior pastor’s four part series on biblical prophecy, “So What’s Next?”.

• Introduction to the End Times
• Reflection on the first sermon
• Reflection on the second sermon
• Reflection on the third sermon – part I
• Reflection on the third sermon – part II – The Rapture

In the dispensational scheme of the end times, immediately following The Rapture of the church, the rest of the world is subjected to a 7 year period of intense persecution and suffering called the Great Tribulation. This persecution and suffering is largely inflicted by the leadership of the most evil individual the world has ever known, the anti-Christ.

The church is spared this suffering because it has been already removed from the world.

My view (amillennial) is that the ‘tribulation’ spoken of in various sections of Scripture is the ongoing suffering and persecution of believers as they spread the gospel to all nations. It is not a limited, specific 7 year period where the church is not even present in the world.

As mentioned in the previous post on the rapture, the dispensational interpretation of the end times is fully driven by the interpretation of Daniel 9:24-27. Since one specific text was not used during the ‘Great Tribulation’ section of the sermon, I am going to briefly look at the Daniel passage because it is so crucial for understanding where the view comes from.

Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.
— Daniel 9:24-27

Huh? You’re probably scratching your head right now (as you should be).

This prophecy is complex, and it takes a lot of thought and exegesis to interpret it. I won’t attempt that here, I just want to tell you the basics of two opposing interpretations.

And, I’d like to point out that the entire dispensational scheme of the end times depends on their interpretation of these three verses. It colors how they read all the New Testament texts and how they place events within certain timelines and apportion them out to Israel or the Church.

Now, everyone agrees that this prophecy begins by dealing with the Old Testament nation of Israel – I believe I am correct in stating that the first 69 weeks is more or less agreed upon to be referring to the nation of Israel prior to the first coming of Jesus Christ.

However, the major differences come in the interpretation of verses 26 and 27.

Dispensational View
In the dispensational view, the entire prophecy is dealing solely with the nation of Israel; the church isn’t in the picture by any means.

The final week (the seventieth week) from verse 27, is identified as the period of the Great Tribulation. The one who “makes a strong covenant with many” is the anti-Christ, and the “many” is the re-established nation of Israel.

This refers to a peace treaty that Israel makes with the anti-Christ figure, marking out the starting point of the Great Tribulation period. It will last for 7 years (1 “week” in this prophecy).

Now if you recall, the Great Tribulation doesn’t begin until the church is taken out of the world.

So, if the first 69 weeks are dealing with Old Testament Israel, and the 70th week is dealing with the Great Tribulation, where is this entire period of time when the church is present and expanding among the nations?

In order for this to work, there must be a “gap” in the prophecy between the 69th week (Old Testament Israel) and the beginning of the 70th week. And this is exactly what the dispensational view does. The church age has been called by many dispensationalists the “great parenthesis” or “plan B”, or the “gap”.

This is derived directly from this interpretation of this passage in Daniel; in the church age the pause button is pressed and the prophecy is suspended until the church is removed and Israel is re-established.

Only then does the 70th week start, and hence, the 7 year Great Tribulation.

Amillennial View
In the view that I hold, the interpretation is starkly different. Of most importance, the one who “makes a strong covenant with many” is Christ, and the “many” is the church – all who believe in Him (Jew or Gentile). And therefore, the 70th week is the entire church age.

Christ is the “annointed one” that will be “cut off and have nothing”; and this, in fact, is how the strong covenant with many is made.

You really can’t get more opposite than these two interpretations – the amillennialist holds that Christ and the church is in view in verses 26 and 27. The dispensationalist holds that the anti-Christ and national Israel is in view.

So, which one is correct?
Well, that’s for you to decide. And there is so much more detail that has to go into an honest discussion of the end times in general, and of this short section in Daniel; I’m just trying to scrape the surface for you on these issues.

But, here’s the question: which interpretation of the seventy weeks in Daniel 9 fits better with the New Testament presentation of the end times?

In other words, if you take the New Testament on it’s own terms and define what the end times will look like, would you ever arrive at the dispensationalist view?

I personally don’t think you can; I think that the interpretation of Daniel 9 (which I consider to be a shaky interpretation to begin with) is read back into the New Testament passages on the end times and they are made to fit the scheme.

Mortimer Adler on what it really means to own books:

There are three kinds of book owners. The first has all the standard sets and best sellers — unread, untouched. (This deluded individual owns woodpulp and ink, not books.) The second has a great many books — a few of them read through, most of them dipped into, but all of them as clean and shiny as the day they were bought. (This person would probably like to make books his own, but is restrained by a false respect for their physical appearance.) The third has a few books or many — every one of them dog-eared and dilapidated, shaken and loosened by continual use, marked and scribbled in from front to back. (This man owns books.)

So go ahead, write in your books!!!

HT: Tim Challies

This is a continuing series of posts where I am summarizing and reflecting on the sermons in our senior pastor’s four part series on biblical prophecy, “So What’s Next?”.

• Introduction to the End Times
• Reflection on the first sermon
• Reflection on the second sermon
• Reflection on the third sermon – part I

The first “coming attraction” event that was discussed in the third sermon was The Rapture.

Now, the rapture, as defined by a dispensationalist, is the sudden and secret sweeping away of the church from this world by Christ prior to the anti-Christ figure rising to world dominance and persecuting the world through a 7 year period called the Great Tribulation (more on the Great Tribulation next time).

This is seen as a separate event from the actual second coming of Christ; it is prior and it is secret.

Let me show my hand first: I don’t believe there will be a Rapture event separated from the second coming of Christ – I believe they are one event, that as Christ returns on the clouds to judge the world, the church will be gathered to meet him, and descend with him to the earth.

Now back to the sermon.

The Rapture was discussed in the sermon using a passage from 1 Thessalonians.

But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Therefore encourage one another with these words.
— 1 Thessalonians 4:13-18

Let me make a few observations about this:

This text gives no indication that this event is separate from the second coming of Christ
Read it for yourself. No seriously, read it again. It’s not complex, it’s not confusing.

There is simply no indication in the text itself that Paul has in mind a secret call of the church out of the world. It’s not there.

Paul calls it “the coming of the Lord”; it is clearly a public announcement (see point below); and there is no discussion whatsoever of national Israel or being saved from a tribulation period, not even a hint.

The purpose of the passage is to inform the brethren at Thessalonica about those who have already died. Paul’s point is to encourage them, to encourage them that those who have already died will in fact rise again and be with Christ.

If Paul’s purpose was to delimit this event as separate from the real second coming of Jesus, he would have had to do a much better job of explaining it – reading this text without dispensational glasses gives no indication that this is a secret rapture of the church.

So, why do dispensationalists see it this way?

Quite simply, because of their interpretation of Daniel 9:24-27 (a whole different can of worms that I won’t go into now).

Their interpretation of the Daniel passage says that God’s plan with Israel must be taken up again before a 7 year period of great tribulation; and because of that, there must be a secret take-out of the Church from the world before God deals with Israel again.

Hence, the “secret Rapture” event, and hence, the forced interpretation of this passage in 1 Thessalonians to fit their scheme.

The event discussed in this text is announced publicly
One of the most compelling reasons that this text is not about a secret take-out of the church is the strong language used in verse 16 to describe how Christ comes.

• The Lord himself will descend from heaven
• with a cry of command
• with the voice of an archangel
• with the sound of the trumpet of God

Does any of that sound “secret” to you? It doesn’t to me – the plain meaning is that this event is public, it’s loud, it’s unmistakable.

But in the sermon, an interpretation was given that I think is obviously read into the text to support the secret rapture view.

He said that this cry, this angelic voice, this trumpet of God is heard only by believers. Look for yourself – is that in the text?

Granted, the text goes on to describe the response of believers only (both dead and alive), but that has more to do with Paul’s purpose in this passage (to encourage the church about those believers who have already died) than it has to do with these unmistakable sounds only being heard by believers.

The event discussed in this text fits quite nicely with other texts that are clearly about the second coming of Christ
I want to point out one aspect of this text that shows up in a couple other places in the New Testament.

Notice in verse 17, it mentions that we will be caught up to meet the Lord in the clouds.

It seems like a somewhat strange statement, but let’s look at two other passages that I believe help clarify this, and help solidify this passage as talking about THE second coming of Christ.

First, In the opening verses of Acts, we see Jesus ascending to heaven:

And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”
— Acts 1:9-11

Look at that!

He is taken to heaven on a cloud, and then the angels tell the disciples that when Jesus returns he will come in the same way as you saw him go into heaven.

The plain meaning of this is that when Jesus returns, it will be on a cloud and we will be able to see him. It doesn’t matter if you are a believer or not. If non believers were there with the disciples, would Christ’s ascension to heaven on a cloud been “secret” in any way? No, it was done in plain sight, a public event. And his return will be likewise.

Therefore, when the passage in 1 Thessalonians talks about us meeting the Lord in the clouds, it creates a strong connection to this passage in the book of Acts.

Second, the cloud motif arises again in the opening verses of Revelation:

Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.
— Revelation 1:7

Again we have a statement of Jesus coming with the clouds.

And here in Revelation, it clearly speaks of the second coming of Christ, for every eye will see him. And the response of non-believers will be to wail on account of him.

Just as in the Acts passage, the cloud motif creates a strong connection with the 1 Thessalonians passage. It is compelling evidence that they are speaking of the same event. And with no evidence in the 1 Thessalonians to suggest otherwise, the best conclusion is that there is one event, one return of Jesus.

Summary
To summarize, there is simply no good reason for seeing the 1 Thessalonians passage as a different event from the second coming. To arrive at that conclusion, you must read into the text a specific scheme of the end times. I don’t think that is what Paul had in mind.

To the contrary, there is strong evidence for seeing the event in 1 Thessalonians as the public, unmistakable, glorious return of Jesus Christ, where He will call all believers, dead and alive, to join him in the clouds as he returns to judge the earth and establish his reign visibly in the new creation.

Amen. Come Lord Jesus!

This is a continuing series of posts where I am summarizing and reflecting on the sermons in our senior pastor’s four part series on biblical prophecy, “So What’s Next?”.

• Introduction to the End Times
• Reflection on the first sermon
• Reflection on the second sermon

The third message in the series on biblical prophecy was entitled “Coming Attractions”, and it dealt with 4 major events to take place in the end times.

• The Rapture
• The Great Tribulation
• The Second Coming
• The Millennium

I would like to reflect briefly on each of these events and the Scripture passages used during the sermon, but that is too much for one post, so I’m splitting this one up.

But in this post I want to first identify the elements in the sermon that I found extremely beneficial, even though I disagree with much of what was taught during the sermon.

I appreciate the reliance on the Word of God.
At each point in the sermon, our noses were pointed back to the Scriptures to see where the teaching was coming from. Additionally, further relevant and crucial Scripture references were given to aid us in further individual study after the message.

And finally, he made an acknowledgment up front that there was a lot of information to digest in this sermon, and he encouraged us to listen to the message again later and investigate the claims and the Scripture for ourselves.

It’s always a good thing when the pastor is pushing the congregation back into Scripture for themselves, and not just pontificating his own views without biblical justification.

I appreciate the passion displayed while discussing the glorious future awaiting us
The sermon had a sense of urgency and intensity to it all the way through. At the very beginning, he made a strong point that the events being discussed in this sermon will affect everyone for eternity.

This isn’t something to ignore or pass by or leave up to the bible scholars to worry about. This is reality, a reality with eternal ramifications.

Also, when he was preaching on the Second Coming of Christ, he was beautifully moved to tears while reflecting on the moment when Christ appears to deliver His people. It was wonderful, authentic, and worshipful and I found myself moved along with him.

I appreciate the respectful mention of dissenting positions related to the end times
Multiple times during each sermon in this series, he has been careful to point out that there is much room for different views on the end times, and that these views shouldn’t divide us or break fellowship among fellow Christians.

And this time, he specifically pointed out that he has many close friends in the ministry who are amillennialists, and he hung on this point for a moment saying that there are very good reasons and very legitimate arguments for this view.

I really appreciate this, not just because I am an amillennialist, but because it displays humility to the congregation, and also indirectly tells them to study these things and decide for yourselves; again, pointing the congregation back to Scripture themselves is always a good thing!

I appreciate the closing point showing how a knowledge of the end times should affect our lives right now
It’s so easy to dismiss the end times as irrelevant and meaningless for our walk with Christ now. But throughout this sermon series, I appreciate the emphasis on the intensely practical and relevant application of the end times to our daily lives.

And this sermon made it even more explicit. The closing point was from Titus:

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.
— Titus 2:11-14

From this text, he made four quick points about how we are to live while waiting for our blessed hope:

• We are to live our lives gratefully in light of the grace God has shown us in Christ
• We are to live our lives intentionally by pursuing Godliness and fighting sin
• We are to live our lives expectantly ready for the appearance of Christ at any moment
• We are to live our lives confidently knowing that our God is for us, our God has redeemed us, and that our Redeemer is coming for us

A greater knowledge of the end times should have a sobering effect on our lives now.

I truly appreciated this sermon and was brought to worshipful moments during it; however, I do disagree with much of the content of the sermon and will interact with those elements in future posts.

So next time, I’ll dive in to “The Rapture”.

This is a summary and reflection on the second sermon in our senior pastor’s four part series on biblical prophecy, “So What’s Next?”.
Go here for an intro to the topic, and go here for my reflection on the first sermon.

While the first sermon in the series gave a general defense of the importance of studying biblical prophecy, this week’s sermon got into more specifics. It was entitled “Signs of the Times”, and the bulk of the sermon was devoted to discussing one such sign, the restoration of Israel as a geo-politically recognized nation in may of 1948.

Now, as I’ve previously stated, I am not a dispensationalist, so from the get-go I am going to have disagreements with any discussion of the nation of Israel and the end times. So what I want to do is take the one major premise of the sermon and respectfully disagree with it on Scriptural grounds.

So, here it is:

The re-establishment of the nation of Israel as a formally recognized nation in May of 1948 is a partial fulfillment of the Abrahamic covenant given in Genesis 12:1-3.

I disagree with this statement, but let me just touch on these verses from Genesis briefly before I explain why.

Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”
— Genesis 12:1-3

Here God is promising Abram (later to be renamed by God as Abraham) blessing in two ways – land and seed. Property and procreation. Ownership and offspring. Dominion and dynasty.

These twin themes continue to run throughout the rest of the Old Testament and are crucial for understanding the nation of Israel. They are expanded upon in the coming chapters of Genesis, specifically in chapters 15 and 17. But the initial promise is here in chapter 12.

So, the premise of the sermon is that the land portion of this promise to Abram was partially fulfilled in 1948 when Israel was re-established as a nation.

Now, here is why I disagree with the premise of this sermon:

1. This viewpoint misses the purpose for which the promise was given to Abraham

   If you look closer at the verses, you’ll actually notice that there is a specific purpose for which God is promising land and seed to Abram. It is not an end in itself, it is not just for the purpose of giving Abram and his descendants a certain portion of land in the middle east. The purpose is actually stated twice right in these three verses.

   At the end of verse 2 it says “so that you will be a blessing”, and at the end of verse 3 it says “in you all the families of the earth shall be blessed”.

   So God is promising these things to Abram so that somehow, someway, they will lead to blessing for the entire world. Any sermon or exposition of this text that misses this purpose is going to be off in a wrong direction.

   Now, it’s possible that this just wasn’t stated in the sermon, but even so, in the dispensational scheme of things I have a hard time understanding just how modern Israel as a nation is going to fulfill this purpose – it doesn’t match up.

2. This viewpoint misses that the promise was fulfilled when Israel conquered and received Canaan, recounted in great detail in the book of Joshua

   Secondly, it is obvious in the book of Joshua that the land and seed promise to Abraham was fulfilled when the Israelites conquered and obtained the land of Canaan. The middle chapters of Joshua go to excruciating details to ensure that we know that this land now belongs to Israel (see chapters 13-22) – each tribe is listed with the exact boundaries of land that belong to them.

   And in 23:14, Joshua states emphatically that “not one word has failed of all the good things that the Lord your God promised concerning you. All have come to pass for you; not one of them has failed.”

   The land was given to Israel in fulfillment of the promise to Abraham; not in 1948, but in the conquest of Canaan under the leadership of Joshua.

3. This viewpoint misses the New Testament’s authoritative interpretation of these opening verses of Genesis 12

   Ultimately, our interpretation of the Old Testament always has to rest on the New Testament. When Jesus or the apostles interpret something a certain way, we are bound to interpret it that same way along with them. So, a question that must be asked of any text is, “Is it used or referenced anywhere in the New Testament?”

   And with Genesis 12:1-3, we do have such a usage. And it might be a surprising usage depending on how you are used to reading the Scriptures:

   Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith.
   — Galatians: 3:7-9

   There is so much richness in these few verses – but I just want to focus on one major point. Remember the purpose of Genesis 12? That God was blessing Abram so the entire world would be blessed? Well Paul picks up that purpose here, but he does something that might be surprising to you.

   He calls it the gospel.

   That’s right, the gospel. When God told Abram “in you all the nations will be blessed”, it was a prophecy/promise that the Gentiles would be justified by faith, i.e., the gospel.

   In other words, the purpose that is given directly in Genesis 12 is ultimately fulfilled by the fact that the land and seed promised to Abraham culminated in bringing forth the ultimate seed, the Messiah, Jesus Christ. And through Him, the entire world is blessed.

   This is the ultimate meaning and purpose of the promise to Abraham. And it’s happened already.

   We don’t need to look for another fulfillment in modern day Israel, she has already brought forth the world’s Messiah.

So, this in brief is why I disagree that the re-establishment of modern-day Israel in 1948 is a “sign of the times”, and more specifically, why I disagree that it is in any way a fulfillment of the promise to Abraham in Genesis 12.

And just to re-iterate, there is much room for disagreement on the end times, there are different views held by different bible-believing, Christ-loving Christians, both among churchgoers, pastors and scholars. We shouldn’t divide over these differences, but that doesn’t mean we can’t have a healthy and robust disagreement as we desire to understand the truth in greater depth.

This is a summary and reflection on the first sermon in our senior pastor’s four part series on biblical prophecy, “So What’s Next?”. For an intro to the topic, see this post.

The first sermon in the four part series on prophecy was well done; the purpose was to show us the importance and necessity of studying biblical prophecy.

He started with the question: why study prophecy? It doesn’t appear to be immediately relevant to my life, marriage, family, work or day to day life. It’s not warm and fuzzy, it’s mysterious and hard to understand; so why study prophecy at all?

He made the impressive point that 25-30% of the bible is prophecy; to ignore it is to ignore a huge portion of God’s word to us. That alone should convince us of it’s necessity and relevance for us as God’s people.

He went on to make four major points, all dealing with the question he raised, and answering it in terms of one overarching effect of studying prophecy – it gives us confidence:

1. It gives us confidence in God’s Word
2. It gives us confidence in God’s character
3. It gives us confidence in the future
4. It gives us confidence in our walk with Christ

Note: the comments under each point are my own and not necessarily what was delivered in the sermon itself.

It gives us confidence in God’s Word
When you stop to consider the staggering amount of prophetic statements made in Scripture that came to fulfillment in the course of history, it blows you away. This really does set the Scriptures apart from sacred texts of other religions. He gave one quick example, from Micah 5:1-5 – a very specific prophecy about the Messiah coming from Bethlehem.
God’s Word is true, it is steadfast, it is reliable. Studying biblical prophecy can only increase our convictions about the rock solid Word of God.

It gives us confidence in God’s character
Having greater confidence in God’s Word makes a big difference, but even more importantly, studying prophecy gives us confidence in God Himself. The Word cannot be marveled at on it’s own, apart from the One who has given it. God will do what He says He will do. God doesn’t lie. When God says He’ll be there, God always shows up. When God says He’ll do something, rest assured He will do it. Studying biblical prophecy shows us the unchanging and steadfast character of God, and increases our confidence in Him and His purposes.

It gives us confidence in the future
Much of the life of a Christian is putting our faith in the promises of God for the future. We confess and believe that Christ is coming back, and it is in this future day that we place much hope. We believe that Christ’s death on the cross has paid for our sins so that on the final judgment day, we will be welcomed into eternal life. By seeing how God has spoken in the past and brought promises to fulfillment, our confidence in the future promises of God grows tremendously.

It gives us confidence in our walk with Christ
As we have confidence in God, His Word, and the future, our present existence following Christ now will also increase in confidence. We are not walking aimlessly, but following the one whom we know will return to take us home. We are not living each day with sweaty palms and anxious worry, but living in the knowledge that the God of fulfilled prophecy is the same God who knows my next steps.

Confidence. Confidence in God, His Word, the future, and in our present walk with Christ. That’s why we should study biblical prophecy. That’s why we should listen.

I don’t think we can underestimate the importance of studying biblical prophecy for increasing our faith and giving us hope now as we follow Christ and await His return in the future.

We have to remember that the gospel is the reality of Christ seen with the eyes of faith; it is not a set of external behaviors that we see with the naked eye.

Writing about his own childhood in rural Georgia, the novelist Ferrol Sams described the deeply-ingrained tradition of being “raised right.” As he explained, the child who is “raised right” pleases his parents and other adults by adhering to moral conventions and social etiquette. A young person who is “raised right” emerges as an adult who obeys the laws, respects his neighbors, gives at least lip service to religious expectations, and stays away from scandal. The point is clear — this is what parents expect, the culture affirms, and many churches celebrate.

But our communities are filled with people who have been “raised right” but are headed for hell.

HT: Al Mohler

Are we putting the Gospel on the backburner when we divide over musical styles?

From Bob Kauflin:

I suspect this may be one of the reasons churches develop separate meetings for different musical tastes. In the short run it may bring more people to your church. But in the long run it keeps us stuck in the mindset that musical styles have more power to divide us than the gospel has to unite us.

HT: Life Together

There is something in us that wants steps to success, decisions to be made for us, and clear black and white boundary markers. More often than not, this is probably just laziness on our part.

Simply put, the Bible does not provide this specific kind of instruction for the many of the decisions and specific situations we face in life.

Instead, the Bible calls for the cultivation of wisdom.

Dr. John Fesko, my ex professor at RTS and now now academic dean at Westminster Seminary California, writes a short devotion on Wisdom.

Looking for a sign from God?

Waiting for a word from the Lord?

Trevin Wax reviews Kevin DeYoung’s Just Do Something, a refreshing look at God’s will for you from a biblical perspective.