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Grace Gone Wild? · Reformed Thinking

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  Welcome to Reformed Thinking, your deep dive into vital ideas
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  shaping our faith and understanding.
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  Today we're taking a look at a collection of sources centered
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  around David Mathis's book Habits of Grace.
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  This deep dive is really designed to bring you the core
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  insights, maybe some surprising connections, and the, well, the
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  very practical takeaways from this important work.
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  We're aiming to give you a shortcut, sort of to being well
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  informed about a book that could really shape how you view your
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  Christian walk. That's right, right.
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  And our goal with this deep dive is, you know, to distill the
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  core principles from Mathis's book, maybe challenge some
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  common misunderstandings about what Christian living truly
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  involves, and shed light on some very practical pathways for you
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  to grow in knowing and importantly, finding joy in
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  Christ. Joy.
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  It's about moving beyond just seeing spiritual practices as
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  mere Dewey and instead embracing the full free favor of God that
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  makes all of Christian life possible and actually joyful.
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  We want you to see the grace isn't just the starting point of
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  your faith. It's like the very air you
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  breathe throughout your whole life in Christ.
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  OK, let's jump right in. Then let's unpack a really
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  striking phrase from the book's introduction.
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  Grace gone wild. It's quite a vivid image, isn't?
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  It it really is. What does Mathis mean by this,
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  this powerful phrase, and what does it tell us about the, well,
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  the sheer scope of God's favor toward us?
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  It definitely sets a tone right from the start.
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  Grace gone wild. Yeah.
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  It truly captures God's boundless sovereign and actively
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  shaping favor. This grace, you know, which is
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  freely poured out on undeserving sinners, it's a force that just
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  dismantles any sense of self-sufficiency we might try to
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  hold onto. Mathis wants us to see it not as
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  some controlled canal, you know, where you expect precise
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  measurements and predictable flows, maybe even something we
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  can manage or divert. No, he wants us to see it as a
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  wild, free flowing river, unrestrained, overwhelming in
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  its nature. This grace isn't something we
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  contain or direct. It operates according to God's
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  own will and abundance. It really challenges our
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  tendency to try and bring God's grace under our control or to
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  think we can somehow earn it or, you know, manipulate it.
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  It's just too big for that. Right, it escapes our attempts
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  to manage it. Exactly.
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  And what's particularly striking is how Mathis traces this
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  unrestrained scope of God's grace throughout salvation
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  history, starting even before creation itself.
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  Before creation. Yeah, think about that.
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  God's untamed grace chose a people in Christ even before the
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  world began. Ephesians 1 verses four and five
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  tell us He chose us in Him before the creation of the world
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  and love. He predestined us, and this
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  choice was solely by His purpose, not based on anything
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  we might do. Romans 11 and Second Timothy one
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  really hammer this home. Salvation is by grace, not by
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  works. So it wasn't about anything God
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  saw in us beforehand? Nope.
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  Not our foreseen goodness, not any potential actions, just his
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  sheer unmerited favor and sovereign choosing.
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  It's grace that starts in eternity past, then this wild
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  grace. It takes on a very visible,
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  tangible form in the appearance of Christ.
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  Grace literally got a face in the person of Jesus Christ
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  described as full of grace and truth in John 1 and Titus 2.
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  Full of grace and truth. Yeah, and from his fullness,
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  John 1216 says we receive grace upon grace.
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  So it's not just a concept or some abstract idea.
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  It's embodied in the living, breathing person of Jesus.
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  So grace is relational then? Absolutely.
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  It's a relational reality. Jesus didn't just bring grace.
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  He is grace walking among us, full of both kindness and divine
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  truth. And this boundless grace
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  continues to work in our lives through the new birth and
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  belief. It's sheer grace that unites
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  individuals to Jesus by faith, gives new birth in their soul,
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  and actually enables them to believe and receive repentance.
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  Acts 18 and Timothy 2 talk about this.
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  Even our ability to believe, to turn from sin, our spiritual
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  awakening, it's a gift of grace. So we don't even start the
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  process ourselves. We don't conjure up faith, no.
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  It's given by God's Spirit, drawing us to Christ.
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  It's an active internal work of God that makes spiritual life
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  possible in the first place. And then it keeps going.
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  Oh yeah, this grace keeps breaking barriers.
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  It provides forgiveness of trespasses and declares
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  believers righteous as a gift not based on any works we do.
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  Exactly. Ephesians 1.7.
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  In Him we have redemption through His blood, the
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  forgiveness of sins in accordance with the riches of
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  God's grace. Romans 3.24 justified freely by
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  His grace. Titus 3.7 says we're justified
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  by His grace to become heirs. Romans 5.17 talks about
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  receiving the abundance of grace and the free gift of
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  righteousness, and Galatians 2.21 really underscores it.
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  If righteousness came through the law, Christ died for
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  nothing. It's all gift, not earned, not
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  deserved. Just freely given to those who
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  receive it by faith. But grace gone wild doesn't just
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  stop there at forgiveness and justification, right?
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  At all. It actively sanctifies
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  believers. Now, sanctification, Yeah,
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  that's just the ongoing process where God, through his Spirit,
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  makes us more and more like Jesus.
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  The growing part. The growing part.
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  Exactly. It's not about being perfect
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  overnight, but being progressively set apart, growing
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  in holiness, Mathis argues. This grace is too wild to let us
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  stay comfortable in sin. It's too free to leave us
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  enslaved to unrighteousness. It progressively produces holy
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  desires and actively conforms us to Christ's image.
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  Like Tekken Peter 3.18 says we grow in the grace and knowledge
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  of our Lord. Grow in grace.
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  And Philippians 1.6 promises he who started the work will finish
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  it. Romans 6.14 says we're under
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  grace, not law, meaning grace empowers us to fight sin, not
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  just excuse it. Mathis says it's too uninhibited
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  to not unleash us for the happiness of true holiness.
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  It doesn't just pardon our failures, it empowers our
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  successes, pushes us towards real growth.
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  OK, that's powerful. And it goes even further.
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  It extends right into eternity, glorifying believers with Jesus.
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  First, Peter 5 point Finn talks about the God of all grace
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  calling us to His eternal glory in Christ.
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  Eternal Theta Thessalonians 1.12 speaks of God's grace leading to
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  our glorification, and Ephesians 2.7 looks forward to God showing
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  the incomparable riches of His grace in the ages to come.
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  So from eternity past to eternity future.
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  It's a complete work of God beginning to end all grace.
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  So what does this all mean for you, listening right now,
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  whether you're reflecting on your faith or maybe just
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  curious? This isn't just like abstract
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  theology, is it? Not at all.
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  It sounds like the very atmosphere our spiritual lives
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  happen in, the air we breathe, the ground we stand on.
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  It sounds really liberating, actually.
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  Absolutely. That's a great way to put it.
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  This deep, broad grace is the environment in which what math
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  is called the means of grace operate.
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  OK. It's the flood of God's favor
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  that makes all Christian growth and practice make sense.
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  Without understanding this wild free flowing grace is the source
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  and sustenance, Well, any talk of habits or disciplines risks
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  becoming legalistic or self focused or just feeling like a
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  heavy burden. Right, it could just feel like
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  rules. Exactly.
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  This understanding of grace is the wellspring.
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  It takes away the pressure to earn God's approval and invites
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  us into a life of, well, joyful receiving.
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  That brings us perfectly to Mathis's preferred terminology.
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  Then he chooses means of grace over spiritual disciplines.
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  For someone trying to understand Christian living, what's the big
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  deal about this choice of words? Why is it so important?
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  It seems subtle maybe? It might seem subtle, but the
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  shift is really intentional and has, I think, several
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  significant reasons. First, it just aligns better
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  biblically. Means of grace fits more
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  naturally with how the Bible talks about God's activity in
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  their lives. It keeps the core truths in
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  their proper places, centering the conversation on God's
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  giving, not primarily our doing. So it avoids making it sound
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  like we're contributing equally. Precisely, it helps avoid any
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  hint of synergism. Second, it leads to clearer
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  understanding. DA Carson, he calls it.
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  A lovely expression, less susceptible to misinterpretation
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  than spiritual disciplines. Less likely to be misunderstood?
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  How so? Well, spiritual disciplines can
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  easily slide into a focus on self, effort or technique, or
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  even a kind of legalism, right where you start thinking you're
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  earning something from God through your effort.
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  Yeah, like a checklist. Exactly like a checklist of
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  obligations rather than a joyful connection to a generous God
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  means of grace. Help steer clear of that by
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  pointing us back to God's gracious giving.
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  OK, that makes sense. And this connects to a third
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  really crucial point. It keeps the gospel and God's
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  activity right at the center. These practices are presented as
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  gracious gifts, signs of God's ongoing work in us, not just
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  heavy duties or hoops to jump through.
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  Gifts, not duties. Right.
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  He calls them pipelines for receiving God's grace, not
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  payments for pleasure. You aren't earning anything,
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  you're just positioning yourself to receive what He freely gives.
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  That changes everything about your motivation and joy.
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  Pipelines, not payments. I like that, yeah.
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  And that leads to the fourth reason.
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  They are about receiving, not earning.
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  These practices aren't about earning God's favor or twisting
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  His arm to get Him to bless us, or trying to control His
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  blessing. Instead, they're about readying
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  ourselves for consistent saturation in His grace.
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  We're actively positioning ourselves to receive what He
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  freely gives. Like like opening your hands
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  under a waterfall of blessing. So it's active reception, not
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  passive waiting, but also not earning.
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  Exactly. Reframes the whole thing from
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  effort based achievement to faith filled reception.
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  Got it. Any other reasons for this term?
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  Yeah, also Means of Grace naturally draws in the essential
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  corporate, the church aspect of Christian life.
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  The community aspect. Right.
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  Mathis thinks this is often overlooked in other books that
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  might focus only on individual practices.
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  The Christian life is meant to be lived in community, where
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  parts of one body and God dispenses grace within that
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  communal context, too. It's vital.
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  That's a really good point. Easy to forget sometimes.
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  It is. And finally, it's really
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  important to clarify these means don't work automatically.
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  This isn't like the idea of ex Opera operato.
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  OK, what's that? It's a term often associated
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  with Roman Catholic tradition, meaning the ritual itself
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  conveys grace just by being performed, regardless of the
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  person's attitude. Oh OK.
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  Mathis, coming from a Reformed view is clear.
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  These are God's promised paths of blessing, received with
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  conscious, active faith in God as the giver through Jesus.
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  Your active engagement, your genuine faith, are essential.
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  They aren't magic formulas. They're relational pathways.
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  Conscious act of faith. OK, but that does raise a
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  question many might have If grace is so wild, so freely
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  given, why do we need means at all?
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  Why not just, you know, passively soak it up?
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  Why the structure? That's really natural and
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  important question. It helps us avoid falling into,
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  like antinomianism, the idea that grace means no rules or
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  practices matter. Right?
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  But Mathis's point is that God, in his wisdom, has chosen to
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  dispense his grace through certain channels.
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  Think about a simple analogy, maybe flipping a light switch or
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  turning on a faucet. You don't create the electricity
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  or the water, right? That comes from a huge external
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  grid, independent of your effort.
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  But you do connect to that supply by taking a simple
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  action, flipping the switch, turning the knob.
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  You're not earning the electricity or water.
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  You're just positioning yourself to receive what's already freely
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  available. Connecting to the supply.
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  Exactly in the same way, God's grace is the infinite supply,
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  but He's given us circuits to connect and pipes to open
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  expectantly, along which He has promised his favor.
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  Circuits and pipes. We can routinely avail ourselves
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  of these revealed paths of blessing.
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  There are the pathways He's chosen to give us His ongoing
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  favor in spiritual nourishment. We can't control the supply,
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  can't force God's hand, but we can position ourselves to
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  receive. It's humble reception, not proud
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  achievement. It honors God's sovereignty
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  while embracing our role in His design.
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  So they're invitations, not burdens.
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  Exactly invitations to experience more of him.
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  OK, that analogy really helps. Now let's look at a core feature
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  of Mathis's book, his threefold organizational scheme.
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  For these means of grace, he doesn't give a huge list.
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  What are these three pathways and why this simplification?
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  Right. He really condenses what can
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  often feel like a long to be overwhelming list of practices
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  into just three core principles. He keeps it very approachable.
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  OK, what are they? First, hearing God's voice.
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  This is mainly through His Word. Reading and studying the Bible
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  and hearing it faithfully. Preached the Word, got it.
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  Second, having his ear. This is prayer, communicating
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  with God both personally and together with others.
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  Prayer makes sense. And 3rd belonging to his body.
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  This highlights the absolutely vital part of participating in
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  the local church and communal Christian practices.
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  Fellowship, OK. So Simply put, word, prayer and
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  fellowship. He believes these three really
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  capture the main ways God has promised to meet us with His
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  grace. Word prayer fellowship that is
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  simple. And this is where it gets really
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  interesting, especially for anyone feeling maybe buried
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  under lists of spiritual disciplines from other books.
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  You know 10/12/15 things. Why is the simplification so
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  helpful? And why is fellowship given such
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  a central place that seems quite distinct?
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  The simplification is super helpful, I think for a few
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  reasons. Mathis deliberately made the
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  book pretty brief, about half the size of most others on this
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  topic. Oh really?
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  Half the size. Yeah, roughly his goal was an
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  introduction or orientation so that you could actually pick up,
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  finish and then apply Practical, very practical, actionable,
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  accessible. Especially for new believers or
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  maybe those who just feel overwhelmed by bigger books
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  listing like you said, 10 or 12 or more distinct practices.
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  Yeah, that can definitely lead to guilt.
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  He mentions that that feeling of being overwhelmed or having a
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  low grade sense of guilt for not doing enough or not doing it all
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  perfectly. His simple approach helps you
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  downshift and refocus on the things that matter most.
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  It makes pursuing grace feel achievable, not like some
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  impossible spiracle to do. List.
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  Focus on the big rocks, you know?
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  That's very helpful and the fellowship piece?
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  Right. The fellowship part is a really
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  distinguishing feature. It sets Mathis apart from many
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  other great books, Piper, Keller, Whitney, which tend
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  generally to focus more on individual practices.
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  Mathis gives a whole section a full part of his book to
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  Fellowship really elevates it. He stresses that sanctification
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  is a community project. A community project.
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  Yeah, and the Christian life isn't meant to be done in
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  isolation. This really echoes the early
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  church in Acts 2.42, right? Devoted to the Apostles,
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  teaching in the Fellowship, to the breaking of bread and the
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  prayers. Teaching fellowship.
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  Breaking bread. Prayers.
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  Yeah, it's a vital piece we often miss if we only think
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  about our solitary walk. God uses his people to grow His
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  people. That's so.
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  True, and he even builds on this idea.
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  Joe Rigny distinguishes between direct godwardness, like
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  personal Bible reading and prayer, and indirect
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  godwardness, seeing God through creation.
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  Mathis suggests adding a third category, corporate godwardness.
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  Corporate. Godwardness.
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  Yeah. Recognizing that intentional
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  communion with other believers about spiritual realities is
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  unique. It's not just personal, not just
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  indirect. Appreciation of creation is
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  worshipping together, serving together, speaking truth,
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  confessing sin together. This specific interaction within
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  the gathered body is itself a means of grace.
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  So it's not just vertical with God, but horizontal with his
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  people. Exactly a distinct way God meets
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  us. So for you, our listener, maybe
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  you're just starting out looking for clarity, or maybe you've
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  been a Christian for years and need a refresh.
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  What does this simple framework Word prayer fellowship really
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  offer? Well, it offers a clear,
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  manageable framework. It stops that feeling of
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  overwhelm from a huge list of shoulds.
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  It encourages consistent engagement with these primary
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  channels, knowing you're focusing on what matters most.
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  Mathis calls these habits the stuff of everyday basic
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  Christianity, unimpressively mundane but spectacularly potent
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  by the Spirit. Mundane but potent.
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  I like that. Right.
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  They aren't exotic or complex things for spiritual elites.
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  They're simple daily ways God uses powerfully to meet you with
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  His light and life channels open to everyone who will just
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  receive. OK, let's turn now to what
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  Mathis and John Piper in the Foreword identify as the
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  ultimate aim of all these habits.
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  Enjoying Jesus. Piper calls this the Hinge of
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  the book. That sounds so much better than
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  just discipline or duty, doesn't it?
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  Oh, absolutely enjoying Jesus, Piper says.
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  It's the central hinge in the ultimate goal.
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  He actually analyzes the title as a chiasm A.
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  Chiasm like a literary structure.
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  Exactly a structure where elements mirror each other.
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  He sees it as habits of grace, enjoying Jesus through the
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  spiritual disciplines. The middle part, enjoying Jesus,
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  isn't just structural, it's the purpose of everything.
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  Else the bullseye the. Bullseye, the ultimate point.
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  Everything moves towards that. And what does that aim enjoying
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  Jesus look like? Well, Mathis describes it as
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  explosive. It leads to a radical abandoned
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  for Jesus that will make the world wonder.
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  Wow, Explosive. Abandoned.
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  Yeah, when someone truly finds their deepest joy and
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  satisfaction in Christ, it creates this magnetism, this
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  compelling witness. This enjoyment is essential for
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  making Jesus look great because the Spirit's main mission is to
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  glorify. Him so our joy makes him look
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  good. In a sense, yes.
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  The ultimate aim of everything, Mathis argues, hangs on the
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  people of God enjoying the Son of God.
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  If we find other things more enjoyable than Jesus, we
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  inadvertently make those things look great, not him.
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  So our joy in him isn't just a nice feeling, it's central to
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  God's purpose. Our joy becomes His glory.
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  OK, that's a big thought. Is this enjoyment optional?
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  No, it's presented as both a duty and a gift.
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  Psalm 37.4 says delight yourself in the Lord.
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  That's a command, a duty. Delight yourself.
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  Yet this enjoyment is also a gift.
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  It's spiritual and gracious, actively enabled by God's grace
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  and spirit. We don't just drum up delight by
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  willpower. God promises in Ezekiel 36.27.
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  I will put my spirit within you and cause you to walk in my
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  statutes. He causes it.
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  He causes what He commands. So even our ability to delight
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  in Him is His grace at work in US.
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  It's a wonderful paradox, a command we're unable to fulfill
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  by grace. The.
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  Command and a gift. OK.
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  And this is so critical. The means of grace are just that
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  means to this end. They're not ends in themselves.
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  Not the goal itself. Right, that was the mistake of
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  the Pharisees, and maybe modern legalist too.
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  They were meticulous about practices but miss the
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  relationship, the person. The final joy in any real
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  Christian practice is the surpassing worth of knowing
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  Christ Jesus my Lord, like Paul says in Philippians 3.8.
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  Knowing Christ. John 17.3 says eternal life is
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  knowing God and Jesus. So these habits aren't about
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  collecting points or checking boxes.
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  They're pathways to knowing and delighting in the person of
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  Jesus. Channels for relationship.
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  So what about spiritual growth? Isn't that the goal, becoming
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  more like Christ? That's a marvelous effect,
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  Mathis says, But he considers it a side effect.
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  A side effect. Really the heart is knowing and
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  enjoying Jesus. It's in beholding the glory of
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  the Lord that we are being conformed into.
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  The same image is Second Corinthians 3.18 says.
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  Beholding leads to becoming. Exactly.
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  The focus isn't mainly on our self improvement as the goal,
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  but on the person we're beholding, the one we're
• 19:38
  savoring. Our growth then flows naturally
• 19:41
  from our increasing delight in Christ.
• 19:43
  That really does sound freeing, shifting focus from just doing
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  things out of duty to truly savoring Christ himself as the
• 19:50
  ultimate delight. It changes the whole motivation.
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  Absolutely. The book really aims to make the
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  pursuit of joy more central, explicit and pronounced.
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  They might find another text on disciplines.
• 20:03
  These means are presented as means of joy in God, and thus
• 20:06
  means of His glory. It's a fundamental shift from a
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  checklist to a relationship, from duty to delight.
• 20:13
  It unlocks so much vitality. OK, but this raises that
• 20:16
  recurring question, doesn't it? If grace is so sovereign and God
• 20:19
  does so much, and the goal is enjoying him, what about our
• 20:24
  effort? Where does that fit?
• 20:25
  It feels like a tension. It does feel like attention, and
• 20:28
  it's when A Mathis addresses directly this dynamic of grace
• 20:31
  enabled effort. He clarifies that God's work
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  doesn't make our effort unnecessary, it actually makes
• 20:36
  it possible. Makes it possible.
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  Yeah, think of Paul again. First Corinthians 15.10.
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  I worked harder than any of them, though it was not I but
• 20:42
  the grace of God that is with me.
• 20:43
  Ah, Grace was with him in the work.
• 20:45
  Exactly. Paul's huge effort was real, but
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  it was entirely empowered by God's favor.
• 20:51
  Not his strength, but grace working through him.
• 20:54
  So our effort isn't instead of grace, but a response to an
• 20:58
  outflow of grace. OK, so we are still called to
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  make an effort. Oh yes, Paul tells Timothy.
• 21:04
  Train yourself for godliness. First Timothy 4.7 we're to
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  discipline yourself for growth. That involves taking regular
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  action to get more of God in your mind and your heart, which
• 21:14
  then shapes you to be more like Him.
• 21:15
  Taking regular. Action.
• 21:17
  But even that effort, that training, is itself a gift of
• 21:19
  grace. The desire and ability to strive
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  for godliness come from Him. He doesn't just say run, He
• 21:25
  gives the strength to run. You know Philippians 2.1213 puts
• 21:29
  it so well. Work out your own salvation with
• 21:32
  fear and trembling, for it is God who works in you both to
• 21:34
  will and to work for His good pleasure.
• 21:36
  Work out for God works in. Work out.
• 21:38
  That's our action, our diligence driving, but right away, for it
• 21:42
  is God who works in you, both to will and to work.
• 21:44
  He gives the desire and the ability.
• 21:46
  Our working is His working in US.
• 21:48
  It cuts off pride and passivity. OK, desire and ability come from
• 21:52
  him. And here's another key insight.
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  The way we receive the gift of God's empowering actions is by
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  doing those actions. How does that work?
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  When God gives the grace of growing in holiness, we receive
• 22:06
  that gift by becoming more holy. It's not passive, it's active.
• 22:11
  Our effort becomes the channel through which grace is
• 22:14
  experienced and realized. You don't just think about
• 22:16
  growing, you actively engage in the means.
• 22:19
  And in that engagement, grace flows.
• 22:21
  So doing is receiving. In this sense, yes, Mathis uses
• 22:25
  examples like Zacchaeus. Climbing the tree.
• 22:28
  Right and blind Bartimaeus shouting at they couldn't force
• 22:30
  Jesus hand, couldn't make grace happen automatically, but they
• 22:33
  positioned themselves where grace was coming, expecting
• 22:36
  blessing. They put themselves in the path.
• 22:37
  Exactly. Jonathan Edwards called it,
• 22:39
  laying yourself in the way of allurement to stir up spiritual
• 22:42
  appetite. You put yourself where God has
• 22:43
  promised to bless, not to earn, but to receive His ongoing
• 22:47
  favor. It's an expected posture of
• 22:49
  faith. What really stands out to you
• 22:51
  about this balance? Then?
• 22:52
  It feels like it resolves that tension nicely.
• 22:55
  It really does. This dynamic stops us from being
• 22:58
  passive. Thinking grace means doing
• 23:00
  nothing while still firmly rooting all our activity and
• 23:03
  grace. It's about readying ourselves
• 23:05
  for consistent saturation in God's favor.
• 23:09
  Our effort is a faith filled response to the grace already
• 23:12
  given and still flowing. We're active receivers, not
• 23:15
  passive bystanders of a grace that truly empowers us.
• 23:19
  Active receivers. OK, finally, let's talk about
• 23:22
  the practical side of Mathis's book.
• 23:24
  Again, he deliberately made it brief, accessible.
• 23:27
  Why was that so important? And what hope does that offer
• 23:30
  you know, to all believers, wherever they are?
• 23:32
  That brevity was definitely intentional.
• 23:35
  Being relatively brief, about half the size of most others,
• 23:38
  was aiming for it to be an introduction or orientation, not
• 23:41
  some exhaustive encyclopedia. This makes it practical,
• 23:44
  actionable, and accessible, especially for new believers or
• 23:47
  maybe just busy people or those intimidated by huge books.
• 23:50
  He wanted something inviting, not daunting.
• 23:53
  And encouraging, not guilt inducing.
• 23:55
  Exactly. It's designed to counteract that
• 23:57
  low grade sense of guilt from impossible lists.
• 24:00
  The voice isn't scolding or overwhelming.
• 24:02
  It's encouraging, offering clear, practical, realistic ways
• 24:06
  to engage with these means of grace.
• 24:08
  It's not about doing more, but about receiving more from God in
• 24:12
  the ways He's appointed. Realistic is key there, I think.
• 24:15
  Absolutely. And and remember how he
• 24:17
  describes these habits, the stuff of everyday basic
• 24:20
  Christianity, unimpressively mundane but spectacularly potent
• 24:24
  by the Spirit. Mundane but potent.
• 24:26
  Yeah, he wants you to see these aren't weird or complex
• 24:29
  practices for spiritual superstars.
• 24:31
  They're simple, accessible, daily things that God uses in
• 24:34
  extraordinary ways to meet you with light and life.
• 24:37
  No secret formulas, just consistent engagement, trusting
• 24:41
  God to work. That's hopeful.
• 24:43
  And you see his heart in his prayer for readers.
• 24:45
  Mathis hopes readers would find the means of grace to be
• 24:47
  practical, realistic, and desirable in your pursuit of joy
• 24:50
  in Christ. He wants to bring simplicity,
• 24:53
  stability, confidence, and joy through these channels.
• 24:56
  It's an open invitation to a life of joyful receiving,
• 24:58
  pursuing holiness not as a burden but as a delight in Jesus
• 25:01
  himself. So what does all of this mean
• 25:03
  for you, our listener? As you think about what we've
• 25:06
  discussed, we've covered God's astounding wild grace, the
• 25:09
  channels He gives us to receive it, Word, prayer, fellowship,
• 25:14
  and the ultimate aim, delighting in Jesus.
• 25:17
  As we wrap up, what's one final thought for people to consider?
• 25:20
  I think it's this The greatest grace along these paths is Jesus
• 25:24
  himself. He's not just the destination,
• 25:27
  He's the way, the truth, the life, the very substance of the
• 25:30
  grace we receive. Jesus is the grace.
• 25:33
  These means of grace fill our tank for the pursuit of joy, for
• 25:36
  the good of others, and for the glory of God.
• 25:39
  God stands ready right now to pour out His wonderfully wild
• 25:42
  and lavish grace through these simple channels.
• 25:45
  The question for you isn't really about how much you can do
• 25:47
  or how perfectly you do it. It's simpler.
• 25:49
  Are you ready? Are you ready to step into that
• 25:51
  wild river of grace?