Week 1 • Caring for People in Need

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Cari for People in N d

“Praise God . . . who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God” (2 Corinthians 1:3-4).

FAMILIAR FACES

As you read the following stories, see if any of them remind you of family members or friends you know.

Kim was in a women’s Bible study with Candace. A er class one day, Kim noticed that Candace looked discouraged, and in fact, she had seemed to be having a hard time concentrating. Kim approached her and asked, “Candace, is there something going on? You seem kind of down today.” Candace sensed she could trust Kim, so she asked if they could nd a place to talk privately. ere, a er only a moment of hesitation, a torrent of words began to ow. She explained that her husband was harsh and mean to her and her two young sons, but then her expression changed. She spoke in a voice full of sadness and tinged with guilt, “I guess I’m just a bad wife. I guess I deserve the husband I’ve got.” Over the next several weeks, Kim met with Candace several times to talk. In those conversations, more of Candace’s story unfolded: a lifetime of

feeling unloved, more details of a troubled marriage, crushing debt, children out of control, and emotional numbness from feeling overwhelmed by it all. Kim helped her nd a good counselor. ough her husband wouldn’t go to the counselor with her, Candace found, for the rst time in her life, that she could be strong and trust God through even her darkest times. As months went by, Kim and Candace continued to talk on the phone from time to time, and they saw one another in the class and at occasional lunches together. During those months, Candace’s life changed. Kim’s friendship had been the catalyst for hope for her and her sons. As Kim told about her relationship with Candace, she smiled and said, “I’m so thrilled that God would use me to help her. Nothing gives me more pleasure!” Kim’s story is echoed by countless men and women, young and old, who noticed a need in someone’s life and took a step or two to meet that need.

Amy sent an email to those who a ended a small group with her. She was having a panic a ack and pleaded for help from anyone who would respond. Be y had experienced panic a acks years before, so she knew the desperation Amy felt. She called her, listened intently, and helped calm her fears. “I remember what it was like for me,” Be y explained. “And I was happy to step in and help her get through that di cult moment.”

Alice’s husband stayed up late every night on the computer. He told her he was doing research for work, so night a er night she went to bed without him. But a er months of this pa ern of behavior, she became suspicious. One day she checked the computer’s cache and found he had been looking at pornography for hours every night. She exploded at him when he came home from work that day, but then she withdrew and became silent. For weeks, she bo led up her rage and her sense of being betrayed. Beth, a friend, eventually noticed her generally angry mood and asked what was wrong, but Alice just said, “Oh, it’s nothing.” Another week went by, and Beth asked again. is

time, Alice’s façade cracked a li le, and she mentioned that her husband was having “problems.” Beth asked, “What kind of problems?” “Oh, you know,” Alice replied. “No, actually I don’t,” Beth said patiently, “but I’d be glad to listen. Let’s go to my house where we can talk.” Alice was reluctant, but she decided to go with her friend. Beth’s authentic love and patience gave Alice permission to open the door to the pain in her heart. Beth asked Alice to talk to their pastor, and reluctantly, Alice agreed. at a ernoon, the two women met with their pastor, and Alice told him about her husband’s problem with pornography. In that conversation, Alice talked even more about the impact of her husband’s lies, his withdrawal from their children, her loneliness, and her suspicions of other sinful behavior. e pastor immediately took steps to call her husband and set up a meeting the next day. When they met, initial denials were followed by confessions, and within days, Alice and her husband were in marriage counseling. A week or so later, God worked in Alice’s husband’s heart, and he realized he needed to be forgiven by his wife and by God. e counselor led him to Christ. at day he began a new relationship with God, and he began to rebuild his relationship with his wife. Beth related, “All I did was ask a friend how she was doing, but God knew what she needed. I’m so happy for them, and I’m so happy God let me play a small part in their reconciliation.” Her part may have been small, but it was crucial.

Mike helped a friend, Richard, whose relationship with his twenty-yearold son was sha ered. rough Mike’s love and guidance, Richard learned to listen to his son instead of constantly trying to control him. “I had trouble relating to my dad, too,” Mike remembered. “I only told my friend the things I wish my father had done in his relationship with me. And man, God used the li le knowledge I had to help a friend with one of the biggest, most painful things he had ever faced.”

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Kathy heard that Janet’s husband had died of a heart a ack just hours before. Kathy and Janet were supposed to be in a women’s Bible study later that morning, but Kathy changed her schedule so she could immediately go over to Janet’s house to be with her. When she walked in, Janet burst out in tears, “I’m so glad you’re here. I feel so alone. Will and I are—were—so close, and now I feel like my heart has been ripped out.” In the hours that followed that awful day and for the next week, Kathy became a lay counselor who listened to Janet’s hurts, found information she needed, and walked with her through her time of shock. “I don’t know what I would have done without you,” Janet told her. Kathy just smiled and nodded. She was thrilled to touch her friend with the hands and heart of God.

As you read these stories, what were you feeling and thinking?

Describe some situations when God used you to provide comfort, support, and direction to hurting people.

What are your goals, hopes, and expectations for this training? (Be as specific as possible. What insights do you hope to gain? What skills do you want to acquire?)

Complete this statement: A few months after I’ve been using the training I receive, I hope God is using me to . . .

PRIVILEGE AND RESPONSIBILITY

We are fallen people in a fallen world. In spite of incredible advances in medicine and technology, the human condition isn’t improving. We are just as broken as ever. ose who touch the lives of people today see the statistics come to life in the hurting stares and devastated relationships caused by addictions, debt, divorce, pornography, violence, mental illness, tragic accidents, and a host of other evidences of the fallen nature of men and women. People around us—including some in our own families—are wounded and broken. God has put us in their lives, and we have both the high privilege and the responsibility to care for them.

In what way is caring for people a “high privilege”?

In what way is it a responsibility God has given you to fulfill?

Wounded people are fragile, vulnerable, and o en bri le. ey may have completely lost hope, or they may be de ant and angry with people and God for allowing them to hurt so badly. ey may be in shock from a traumatic event, or they may have experienced abuse or abandonment so long that their pain and loneliness has become “normalized.” ey simply don’t know any other way to live. Self-protection is natural and expected, but it o en compounds the initial problem. Some self-medicate to numb the pain, and some get involved in risky behavior to try to ll up the emptiness they feel. Some people build high walls to keep people out, some try to control people and situations, some are driven to prove themselves to show they have value, and some try to win the approval they desperately want by doing whatever they think will please other people. Our responsibility is to look beyond the hopelessness, the anger, the walls, and the controlling behavior to see their wounded hearts. eir outward behavior may be annoying, confusing, or repulsive, but if we look deeper, we’ll see that God has made us all with a deep longing to love and be loved. It is our privilege and our responsibility to help uncover these needs and be a resource for God to touch lives with his grace, power, and love.

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Describe some signs (facial expressions, gestures, statements, behaviors, etc.) of people who are trying to protect themselves by:

➤ self-medicating

➤ getting involved in risks to have an adrenaline rush

➤ building high walls to keep people out

➤ compulsively controlling people and situations

➤ proving themselves

➤ pleasing people to win their approval

THE SAFEST PLACE?

ough King David was very open about his personal struggles when he wrote his psalms, most people don’t feel comfortable sharing their personal problems in church. e underlying assumption is, “All the other people at church are walking with God and have their acts together. I’m the only one who’s struggling, so I’m going to keep my mouth shut.” at’s too bad, and it’s certainly not the way God wants the church to function. He wants his people to focus on his goodness and greatness so they can nd great hope in his plan for their lives. However, part of being real with God means that we come “just as we are”—not only when we rst trust Christ, but all day every day as believers. e church can be, as author and psychologist Larry Crabb has pointed out, “the safest place on earth” so that people feel comfortable opening their hearts and their mouths to share their needs with one another.11

On a scale of 0 (not at all) to 10 (completely), how safe do you think churches are for people to be honest about their hurts, disappointments, and anger? Explain your answer.

0 1 2 3 4 5 6 7 8 9 10

NOT COMPLETELY

SAFE SAFE

A LOOK BENEATH THE SURFACE

Christians certainly aren’t immune to problems. We get sick and die at the same rate as unbelievers. Similar death rates are understandable. But we also have similar rates (or higher) of divorce, drug abuse, problems with food, gambling, and pornography. In a church se ing, we usually see only surface symptoms of deeper problems, but these surface signals are o en painfully apparent, such as:

➤ a look of discouragement; ➤ snapping at children or others; ➤ not showing up for worship, groups, or classes; and ➤ complaining with passion about a relatively small ma er.

People may experience a sudden, unexpected crisis, such as:

➤ a death in the family; ➤ an accident or critical illness; ➤ a teenager (or adult child, spouse, or parent) being arrested; ➤ exposure of a long-term addiction; or ➤ a marriage partner suddenly leaving.

Or people may experience long-term, chronic problems, for example:

➤ drug or alcohol addiction; ➤ eating disorders: anorexia, bulimia, or compulsive overeating; ➤ compulsive gambling; ➤ pornography or sexual addiction; ➤ strained marriages; ➤ divorce; ➤ the strain of a blended family; ➤ depression;

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➤ mental illness; ➤ chronic physical illness; ➤ consuming debts; ➤ prodigal children; or ➤ aging parents. A caregiving ministry can provide support and encouragement for people in di cult life stages or situations, such as:

➤ single mothers; ➤ widows; ➤ young women who are pregnant but unmarried; and ➤ military families.

Of course, many people experience the chronic strain of living with and trying to help people with these problems. at’s just as damaging and di cult! And problems o en come in clusters. For example, living with an addicted person almost necessarily involves hearing lies and being deceived for many years. e addict has spent a lot of money on his or her habit, so the family nances are o en in shambles. e addict is out of control, and the whole family must adjust to that person’s lifestyle and a itude. Children are neglected or rigidly controlled, so they o en act out in destructive or depressive ways.

Pick three of the problems listed and write out a plan of how you would try to help people in each of those circumstances.

1.

2.

3.

As we look beneath the surface of a discouraged look on a person’s face, we may open a Pandora’s box of trouble, or more likely, the discouraged person will try as hard as possible as long as possible to keep the lid on and assure everyone that everything is “normal.” rough authenticity, love, and persistence, we have to earn the right to be heard before the person will open up and begin to tell us what’s wrong.

As we try to help struggling and hurting people, what are some reasons it’s important for us to be:

➤ authentic?

➤ loving?

➤ persistent?

THE BIBLICAL BASIS OF CARING RELATIONSHIPS

We gain immediate insight into the value God places on caring for those in need when we read that Jesus promised that the Holy Spirit, “the Helper” and “Comforter,” would come to “guide” his followers a er his ascension. e very nature of God, then, is that he is both almighty and tender, transcendent and imminent, “far above all” yet “as near as our breath.” In a beautiful description of the Messiah who would come, Isaiah quoted God saying:

“Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations. He will not shout or cry out, or raise his voice in the streets. A bruised reed he will not break, and a smoldering wick he will not snu out” (Isaiah 42:1-3a).

Centuries later when this servant “became esh and made his dwelling among us,” the gospel writers gave us a clear picture of Christ’s immense compassion. He befriended outcasts, tax gatherers, and prostitutes, and he touched the sick, the lepers, the demon

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possessed, and the crippled who were considered the dregs of society. When others expected him to project an image of power and authority, he called li le children to come to him and told those around him, “ e kingdom of God belongs to such as these” (Mark 10:14). And he always met them at their point of need.

How do you think the despised outcasts, prostitutes, and tax gatherers felt when Jesus singled them out for attention and a ection?

What do you imagine was the look in the eyes of the lepers and crippled people when Jesus reached out his hand and touched them?

In a striking depiction of the last judgment, Jesus said that a measure of our devotion to him is shown in how we care—or fail to care—for those who are hungry, thirsty, sick, naked, and in prison. And King Jesus takes our e orts personally. He said, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Ma hew 25:40).

Who are some of “the least of these” in your community?

How do most people treat them? How would Jesus treat them?

Caring for those in need, then, isn’t optional for those who claim to know Christ. His instructions to all of us are to “love one another,” a directive he repeated many times (for example, see John 13:34-35, 15:12, and 15:17). Jesus wasn’t talking only about loving people who are easy to love. His example to love those who don’t love us in return (Luke 6:32) measures our devotion and willingness to follow him.

e apostle Paul was known for his zeal and determination to take the gospel to the whole world, yet in his personal relationships, this “tough guy” gave equal measures of tenderness and direction. In his rst le er to the believers in essalonica, he reminded them, “We were like young children among you. Just as a nursing mother cares for her children, so we cared for you. Because we loved you so much, we were delighted to share with you not only the gospel of God but our lives as well.” And a few verses later, he wrote, “For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory” (1 essalonians 2:7-8, 11-12).

Describe what you think Paul was talking about when he said he was like a mother to them?

What do you think he meant by comparing his role to that of a father?

Paul recognized that “one size doesn’t t all” people in all situations. Interaction with others must be tailored to the person and the moment. In the same le er, he instructed the essalonians, “And we urge you, brothers and sisters, warn those who are idle and disruptive, encourage the disheartened, help the weak, be patient with everyone. Make sure that nobody pays back wrong for wrong, but always strive to do what is good for each other and for everyone else” (1 essalonians 5:14-15).

In what circumstances does someone you care for need to be:

➤ warned?

➤ encouraged?

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➤ helped?

➤ corrected so that he or she forgives instead of seeking

revenge?

➤ kind to others?

In the New Testament, all of us are called to serve God and one another. e Greek word for “service,” therapeia, indicates service given to people in times of turmoil. In this context, then, therapy is a entive, careful help for people in need. Of course, Jesus Christ, the rst and foremost example of someone who renders this kind of service, gave himself to provide intimate, restorative, redemptive care to all people. e examples of Christ and Paul give us a rm foundation for a ministry of serving and caring for people who su er or need other kinds of help. Four New Testament passages (Romans 12, 1 Corinthians 12, Ephesians 4, and 1 Peter 4) contain lists of spiritual gi s—abilities God has given to believers to equip them to serve more e ectively. Some would say that the gi s of discernment and exhortation apply directly to caring for people in need, but others would argue that a far broader range of gi s could be used e ectively in helping ministries. Still others who have studied these passages note that the lists are not consistent, and they draw the conclusion that the talents and abilities God bestows on his people are almost limitless. No ma er what position we take on the breadth of spiritual gi s, we can be sure that God has given each of us an ability that he wants to be used in his kingdom. Gi ing, though, is only one component. As we listen to God’s directives, each of us nds our speci c calling in the body of Christ where he wants us to serve. Our experiences—both successes and failures, good times and bad—also shape our lives, deepen our walks with God, and give us empathy for those in need. As stewards of all God has entrusted to us and of all our God-given abilities, we need to sharpen our skills so we serve as e ectively as we possibly can. In giving care to hurting people, most of us have a lot to learn! e complexities of personality, stages of life, strained relationships, nances, and host of other issues keep us humble and eager to learn.

Have you ever taken a spiritual gifts inventory? If so, what would you say are your spiritual gifts? If not, contact your church o ce or go online to find resources to help you.

FOUNDATIONAL PRINCIPLES

Several components are crucial to Christian caregiving: the warmth and connection between the person and the caregiver, the frequency and amount of time allo ed, the person’s level of need, the expectations of the person, the techniques employed, the resources brought to bear on the person’s behalf, and the biblical content imparted by the caregiver. e goal of helping someone deal with emotional wounds is not simply to relieve pain. Instead, the primary goal is to help each person become a fully devoted follower of Jesus Christ. C.S. Lewis said that pain is “God’s megaphone” to get our a ention so he can teach us valuable lessons. In many cases, people refuse to listen to God’s whisper and only hear him when he uses the megaphone of pain in their lives. Far too o en, well-meaning caregivers tell people that God’s goal is to relieve their pain, and they promise that God will cause the hurt to go away. Certainly, God’s plan is for each person to experience an abundant life, but God’s abundance isn’t always easy or pleasant. God’s curriculum for all of us involves, at one time or another, times of pain, darkness, and waiting. J.I. Packer has wri en that when we promise more than God intends to deliver, we are “cruel” to our listeners because they assume that “God has let them down” when he doesn’t deliver.12 ose promises, then, are misleading and counterproductive. Good-hearted intentions to impart hope to needy people do not make over-promising any less cruel. A proper understanding of the biblical principles of spiritual life imparts hope—real hope—which is the foundation of genuine progress. One of our purposes in giving care, then, is to de ne, describe, and delineate the applications of the strong, life-changing hope we nd in God. One thing is certain: Jesus will never leave us or forsake us (Hebrews 13:5).

What is the right place of relieving pain in people’s lives?

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What are some di erences between the primary goal of relieving pain and the primary goal of imparting real hope in the character and purposes of God?

ese foundational principles are absorbed best when they are imparted in multiple ways. In addition to the caregiver’s sharing and encouragement, we suggest groups, Bible studies, and classes to reinforce and deepen understanding and application. Some of the principles that form a foundation for insight and growth include:

1. We are loved and adopted by God.

One of the most important a rmations in our lives is to say to God, “I belong to you.” Loneliness and isolation form two of the chief problems for those who come for help. ey need to be convinced that God is kind, a entive, and thrilled to have them as his own.

2. We can trust God because of his infinite greatness.

He is an awesome friend! He spoke and the stars were ung into space, and his majesty is beyond our wildest imaginations. We base our faith on equal parts of wonder at his transcendent greatness and amazement at his tender love.

3. God has called each of us to make a difference.

Each of us has a role to play in God’s purpose of redeeming men and women, and he invites us to be his partners in the greatest adventure ever known. Os Guinness wrote: “God calls us to himself so decisively that everything we are, everything we do, and everything we have is invested with a special devotion and dynamism lived out as a response to his summons and service.”13

4. Grief is a normal and healthy response to loss.

We live in an instant society, and many people expect complex problems to be resolved as quickly as the plot resolution in an hour-long television drama. But it doesn’t happen that way in real life. Recovering from loss takes time, a ention, and courage.

We usually think of grieving in connection with death, but processing and resolving pain is important for any kind of loss, from mild to traumatic, both chronic and sudden. In fact, virtually every person who needs a wise friend has experienced signi cant loss: disease, death, moving away from friends, prodigal children, strained or broken relationships, addictions, feelings of hopelessness, or rejection by friends. For many (if not most), their present hurt is compounded by unresolved losses in the past, so the pain is compounded. One of the most important ways we can help people is to walk with them through the process of grieving their losses. Sometimes, just “being there” is the most signi cant way we show care and support. Some call it “the ministry of presence.” e appendix contains an explanation of the stages of grief, and we encourage you to take time to study that section.

5. God uses pain as a tool to shape our lives.

Oppressive pain paralyzes us. at kind of pain needs to be relieved so that we can think clearly. But once we reach that point, we need to learn from our pain instead of simply trying to avoid it. It is, as C.S. Lewis said, “God’s megaphone” to get our a ention, and “God’s hammer and chisel” to form our lives the way he desires.

6. The nature of spiritual life is hiking, not helicopters.

e expectations of many people are shaped by modern culture’s promises to instantly give us what we want. e believe God’s primary goal is to make them happy (instead of deepening their dependence on him) and to x their problems (instead of using those problems to shape their lives). ey also believe they can remain passive as they “let go and let God” (instead of taking responsibility and acting). At a fundamental level, their perception of God’s will needs to be addressed by someone who steps into their lives with strength, love, and truth. Today, many Christians expect the Christian life to be a helicopter ride to the top of the mountain, a relatively e ortless, dramatic, and pain-free experience—and they are deeply disappointed when it is not. Instead, the Christian life is much more like a hike in the mountains, requiring determination and grit, best enjoyed with encouraging companions, and with hard-won, beautiful views along the way. e prayers of David show us the importance of being honest with God. e prayers of Paul give us purpose and direction as we take steps along the path of following Christ.

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7. We need to assign appropriate responsibility for our pain and take the right action in response.

A victim mentality leads us to blame others for problems we have created and to blame ourselves for others’ sins. Clarifying our responsibility is a vital step in helping to overcome paralyzing blame, self-pity, and passivity. We can then take strong action to change the direction of our lives, set boundaries, and ful ll God’s calling in our lives.

8. Our strong hope is in the presence and purposes of God.

ere are times when both the presence of God and the purposes of God seem clouded or nonexistent, but we can trust that he is at work to accomplish his divine purposes, even in our struggles. We will never get to a point where we no longer feel pain. In this life we “groan,” longing to be with God. But struggle and pain aren’t the enemy; they are God’s tools to draw us to himself and shape our desires and values so we want what he wants.

Review these principles. Which one has God used most powerfully to comfort you and encourage your faith in him? Explain how that occurred.

Which of these principles seems most di cult to grasp? How would gaining insight about it help you in your walk with God?

What are some practical ways you can impart these principles to those you care for?

CHARACTERISTICS OF COFFEE CUP COUNSELORS

In his classic book, e Wounded Healer, Henri Nouwen wrote that only those who have been wounded themselves can identify with others who hurt.14 Wounded healers can

then comfort others “with the comfort [they] have received from God.” A rst characteristic of someone quali ed to be involved in caregiving is the experience of being wounded and restored. Other quali cations include:

Personal maturity

Helping people in need is stressful, so caregivers must be emotionally stable and strong. If their own unresolved wounds cloud their care, they will use caregiving to resolve their own problems instead of focusing on the needs of others. People whose wounds are still fresh may be compassionate and empathize easily with hurting people, but they need to take a few steps farther down the path of healing and growth before they dive headlong into caring for others.

Spiritual maturity

e goal, as we have seen, isn’t simply to relieve pain. e goal is to help each person process their emotions, behaviors, and relationships and learn important lessons about dependence on God. is clear and powerful perspective needs to be combined with a working knowledge of Scripture ( nding and explaining passages that accurately address situations) and a vital prayer life (tapping into God’s resources and guidance but avoiding magical thinking that “everything will work out like we want it to because we prayed”).

Gifts and desire

e easiest way for a person to know if he or she has been equipped by God for any role is the a rmation of others. If they say, “You are terri c at listening to people, understanding their problems, and pointing them in the right direction,” that’s a good sign that you have the gi s and calling to be a caregiver. Another crucial factor is desire. People who are called by God to this ministry usually experience a genuine delight when God uses them to help a hurting person. at delight fuels their desire to help even more people.

Time

Make no mistake: helping wounded, sick, or needy people requires time. We may not be able to put this work into a rigid schedule, but most o en, caring for people requires us to be available when a crisis occurs or the person comes to a breaking point and wants to talk. Listening is demanding work, so we need adequate time, energy, and focused a ention.

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Teachable attitude

All of us are in process. Human nature is exceedingly complex, and family relationships are o en complicated. As caring friends we need to learn more about the Scriptures, applications to speci c situations, resources we can use, and other information that will help us care more e ectively.

On a scale of 0 (nonexistent) to 10 (fully and completely), how would you rate your experiences and competence in the following areas?

____ Life experiences of healing from wounds and overcoming sins

____ Personal maturity

____ Spiritual maturity

____ Gifts and desire

____ Time to devote to others

____ Teachable attitude

What has this brief inventory shown you about your strengths and the areas where you still need to grow?

SCOPE AND LIMITATIONS

At the end of this training, you will not be a professional counselor. You will not have the education, the training, the supervised practicum, the skills, or the license to be an expert in providing professional care. However, you will understand how to use several models in identifying needs and nding appropriate resources to meet those needs. And with those skills, God will use you to transform lives.

Let us give you a brief overview of the goals and direction of this training:

➤ In Week 1, we’ve given you a summary of the motivations and biblical basis for caregiving. We’ve listed some of the needs and situations where this care can be helpful in your church and your community, and we’ve outlined the quali cations for this ministry. ➤ Week 2 will explore the church history of caregiving, a three- or four-step model of caregiving in more detail, and some other factors, such as the stages of grief, that caregivers regularly encounter. ➤ Week 3 outlines practices and techniques, and it focuses on listening skills, a vital element for anyone who wants to help people. ➤ Week 4 explains the power of God’s word and the importance of prayer as we serve those in need.

➤ Week 5 explores the necessity of identifying local professional counselors, support groups, government agencies, and other organizations that can provide important resources for people in need. ➤ Week 6 covers a wide range of case studies, nding help for caregivers when they need it, and practical suggestions for ge ing started or taking the next step in this ministry.

Caring for people in need is one of the most thrilling—and one of the most challenging—activities in life. When we sense that God uses us to help an individual or a family deal with a crisis or a long-term problem, we feel like Eric Liddell in Chariots of Fire when he explained to his sister why he was determined to participate in track in the Olympics. She couldn’t understand her brother’s devotion to the sport, but he put his hands on her shoulders and said, “Jenny, Jenny. God made me fast, and when I run, I feel his pleasure.” When you and I run the race of restoring hope to the hopeless, we, too, will feel God’s pleasure. And that’s enough for us.

In what personal ministry situations do you feel God’s pleasure?

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Who are some people you know right now who need a wise friend?

Take some time to pray. Ask God to equip you and others in your training group so you can represent him with grace and strength.