How to Multiply Leaders in Your Church | Influence Podcast

In this episode of the Influence Podcast, I talk to Dave Ferguson about how to multiply leaders in your church. The conversation draws on insights from Dave’s new book, Hero Maker, coauthored with Warren Bird and published by Zondervan. (See my review below.)

Dave is pastor of Community Christian Church, a multisite congregation with 11 locations in Chicago and its suburbs. He’s also the visionary for New Thing, an international church-planting movement, and president of the Exponential Conference. You can follow Dave on Twitter; his handle is @DaveFerguson. And check out his website,

Here’s my very brief review of the book:

“Am I trying to be the hero, or am I trying to make heroes out of others?” Dave Ferguson and Warren Bird believe church leaders should ask this question daily if they want to develop a culture of multiplication in their congregations. To help leaders do this, the authors outline five essential practices of hero making: multiplication thinking, permission giving, disciple multiplying, gift activating and kingdom building. Hero Maker is a helpful book for any church leader who wants to do the “greater things” Jesus promised His disciples in John 14:14.

Book Reviewed
Dave Ferguson and Warren Bird, Hero Maker: Five Essential Practices for Leaders to Multiply Leaders (Grand Rapids, MI: Zondervan, 2018).


The NIV Sola Scriptura Bible Project | Book Review

When I lived and worked in Southern California, I drove the 405 Freeway every day. A 2013 U.S. Department of Transportation study found the 405 to be the busiest interstate in the U.S. You can imagine how much time I spent looking at an endless line of bumpers in front of me.

I was talking about my commute with a friend, who asked if I’d ever noticed the cows on the east side of the freeway. I laughed. My commute from home to work and back again took me along miles of Orange County’s urban sprawl. “There are no cows on the east side of the 405,” I replied, with a high degree of confidence.

The next time I drove the 405, however, I noticed the cows. Apuleius said, “Familiarity breeds contempt,” and he was right. Thousands of trips up and down the 405 had accustomed my eyes both to see and not to see

Longtime readers of the Bible can become so accustomed to it
that they stop noticing things.

Apuleius’ apercu applies to the Bible as much as to bumpers and bovines. Longtime readers of the Bible can become so accustomed to it that they stop noticing things. There are several ways to remedy that problem. In my experience, one can read the books of the Bible in

  • a different translation,
  • a different format,
  • a different order,
  • and/or a different way.

What I love about The NIV Sola Scriptura Bible Project is that it helps readers do all four.

Sola Scriptura uses the NIV (2011 edition), the aim of which is “to articulate God’s unchanging Word in the way the original authors might have said it had they been speaking in English to the global Engish-speaking audience today.” The NIV incorporates advances in the understanding of biblical Hebrew and Greek, as well as changes in English usage since the translation first appeared in 1978. The result is a version that renders the Bible’s original languages in good, idiomatic English.

The most revolutionary thing about Sola Scriptura is its format. Typical Bibles present the inspired text as a single volume in a two-column format with chapter and verse numbers, headings, footnotes and cross-references. Sola Scriptura, by contrast, spreads out the Bible over four volumes. It presents the inspired text in a single-column format and eliminates headings, footnotes and cross-references entirely. Also, instead of interpolating chapter and verse numbers within the text, it discreetly prints the chapter-and-verse range at the bottom of each page.

Bible publishers call this kind of formatting a “Reader’s Bible.” I find Reader’s Bibles easier to read than typical Bibles. Instead of being formatted like a reference work — two columns with scholarly apparatus (numbers, headings, etc.) — Reader’s Bibles are formatted like normal books. I can’t help but wonder whether the reason why so many Christians spend more time reading novels and biographies than their Bibles is because their Bibles are formatted like dictionaries, encyclopedias and textbooks.

Even splitting the Bible into four volumes helps readers. To get all of Scripture between two covers, typical Bibles present the inspired text on thin paper, in two columns over more than a thousand pages. Sola Scriptura uses a larger font and thicker paper, and each volume is about as long as a standard novel or nonfiction book. I have found that I am able to read Scripture for longer periods of time — sometimes an entire book of the Bible in one sitting! — because of the Reader’s Bible format.

We spend too little time reading the Bible,
and we read too little of the Bible in the time that we do spend

Another great innovation is Sola Scriptura’s revised order of the books of the Bible. Typical Bibles follow the Septuagint’s order of Old Testament books. (The Septuagint was a Greek translation of the Old Testament.) Sola Scriptura, on the other hand, revises the Hebrew Bible’s order of books.

Traditionally, Jews have organized the Hebrew Bible — what Christians call the Old Testament— into three main sections: Law (Torah), Prophets (Nevi’im), and Writings (Ketuvim). If you hear a Jewish friend refer to Scripture as Tanakh, this is simply an acronym for the three major divisions. The Law encompasses Genesis through Deuteronomy. The Prophets are divided into Former Prophets (Judges–2 Kings) and Latter Prophets (Isaiah–Malachi, minus Lamentations and Daniel). The writings include everything else (1 Chronicles–Song of Songs, plus Lamentations and Daniel).

Volume 1, “The Torah and Former Prophets,” follows both the Hebrew Bible’s and Septuagint’s order of books from Genesis to 2 Kings. It presents the story of Israel from creation to exile in one volume.

Volume 2, “The Latter Prophets,” uses the Hebrew Bible’s list of books but departs from its ordering of them. Sola Scriptura arranges the prophets according to the four historical periods in which they ministered: (1) “as the empire of Assyria was growing” (Jonah, Amos, Hosea, Micah, Isaiah); (2) “when the Assyrian empire was crumbling and the Babylonians and Egyptians were jockeying to become rulers of the region” (Nahum, Zephaniah, Habakkuk); (3) “when the Babylonians conquered Judah and deported much of its population” (Jeremiah, Obadiah, Ezekiel); and (4) when the Jews “returned from Babylon to Judea under Persian rule” (Haggai, Zechariah, Joel, Malachi). This allows readers to read the prophets in roughly chronological order. (There are scholarly disputes about some of the dates of these books.)

Volume 3, “The Writings,” again uses the Hebrew Bible’s list of books but departs from its order. Sola Scriptura groups the books under four headings: (1) “collections of song lyrics” (Psalms, Lamentations, Song of Songs); (2) “wisdom” books (Proverbs, Ecclesiastes, Job); (3) “historical books” (1 and 2 Chronicles, Ezra, Nehemiah, Esther); and (4) Daniel, which is “half history and half apocalypse.”

Traditionally, the New Testament has been organized in several blocks: history (Gospels–Acts), Paul’s letters (Romans–Philemon, longest to shortest), general letters (Hebrews–Jude, longest to shortest) and Revelation. Sola Scriptura’s fourth volume, “The New Testament,” uses the four Gospels as its organizing principle. “The traditional priority of the stories of Jesus is retained, but now each Gospel is placed at the beginning of related books.”

So, Luke–Acts is paired with Paul’s letters, which are organized chronologically. Matthew is grouped with Hebrews and James. Mark, who early Christian tradition associated with the apostle Peter, is grouped with 1 and 2 Peter and Jude. And John is grouped with 1–3 John and Revelation.

Obviously, Volumes 2–4 depart from the traditional order of biblical books in significant ways. I personally found this helpful, however. For example, I read the New Testament every month. Doing so using Sola Scriptura’s New Testament order feels less repetitive than when you read the Synoptic Gospels sequentially. It feels more organic when you read Luke and Acts together than when you read John in between them. Reading 1 Thessalonians long before Romans shines a new light on the unfolding of Paul’s theology. Reading John’s Gospel and letters with Revelation shows thematic linkages between them all. I could say something similar about Volumes 2 and 3, but you get the point.

By presenting Scripture in a different translation, format and order, The NIV Sola Scriptura Bible Project helps readers see God’s Word in a different way, one that connects the parts to the whole, the individual stories in the Bible to the Grand Story God tells us through the Bible in its entirety.

I’ve talked about translation, format and order, so let me close with a note about how Sola Scriptura provides a different way to read Scripture. I mentioned above that the Reader’s Bible format makes it easier to read long sections of Scripture in a single sitting. This is a key deficiency in most people’s Bible-reading habits.

Perhaps I can put it this way: We spend too little time reading the Bible, and we read too little of the Bible in the time that we do spend. We read verses instead of paragraphs, paragraphs instead of chapters and chapters instead of entire books. We focus on inspirational sayings — e.g., Jeremiah 29:11, John 3:16, Philippians 4:17 — rather than seeing the larger historical and literary context in which they are uttered.

By presenting Scripture in a different translation, format and order, The NIV Sola Scriptura Bible Project helps readers see God’s Word in a different way, one that connects the parts to the whole, the individual stories in the Bible to the Grand Story God tells us through the Bible in its entirety.

Book Reviewed
The NIV Sola Scriptura Bible Project, 4 vols. (Grand Rapids, MI: Zondervan, 2017).

P.S. I wrote this review for, and it appears here by permission.

P.P.S. If you found my review helpful, please vote “Yes” on my review page.

Review of ‘Center Church’ by Timothy Keller


This review originally appeared at

Timothy Keller, Center Church: Doing Balanced, Gospel-Centered Ministry in Your City (Grand Rapids, MI: Zondervan, 2012). Hardcover | Kindle

Although the majority of Americans continues to self-identify as Christian, American culture is increasingly post-Christian. Evangelical Christians could once assume the broader culture agreed with them about the existence of God, the shape of moral living, and the usefulness of religious organizations. They can no longer do so. The urgent question evangelicals need to ask and answer is how to minister the gospel in this new cultural environment.

Timothy Keller outlines an answer to that question in Center Church. Keller is founder and pastor of Redeemer Presbyterian Church in New York City, and a New York Times bestselling author. Through Redeemer City to City, he mentors young urban church planters and pastors. Keller is also cofounder of The Gospel Coalition, a movement associated with the New Calvinism and the resurgence of a complementarian understanding of gender roles. As a Pentecostal, I disagree with both his Calvinism and complementarianism, though I hasten to add he doesn’t make them points of contentions in his book. Regardless, I believe that Center Church offers a theological vision of gospel ministry that repays careful consideration by ministers across the evangelical spectrum.

Books about church tend to fall into two categories: what to believe (doctrine) and what to do (ministry). Center Church brings the two together in fruitful dialogue, resulting in “theological vision.” Keller writes: “a theological vision is a vision for what you are going to do with your doctrine in a particular time and place.” It develops “from deep reflection on the Bible itself, but it also depends a great deal on what you think of the culture around you.”

Keller organizes his theological vision for ministry around three commitments: gospel, city, and movement. “Both the Bible and church history show us that it is possible to hold all the correct individual biblical doctrines and yet functionally lose our grasp on the gospel,” he writes. “It is critical, therefore, in every new generation and setting to find ways to communicate the gospel clearly and strikingly, distinguishing it from its opposites and counterfeits” (emphasis in original). Keller takes up this task in Parts 1 and 2, which focus on “Gospel Theology” and “Gospel Renewal” (or “Revival”), respectively.

Parts 3, 4, and 5 focus on “Gospel Contextualization,” “City Vision,” and “Cultural Engagement,” respectively. Keller writes: “All churches must understand, love, and identify with their local community and social setting, and yet at the same time be able and willing to critique and challenge it.” These chapters are, in my opinion, the best in a very good book. We often think of missiology as the study of missions internationally—across national, cultural, and linguistic boundaries. What Keller demonstrates is that missiological thinking is relevant intranationally—within our own culture. Evangelicals should not assume, as we have done for so long, that America is a Christian nation. We should rather approach it as a mission field and think of ourselves as missionaries to it.

Finally, Parts 6, 7, and 8 focus on “Missional Community,” “Integrative Ministry,” and “Movement Dynamics,” respectively. This last topic “has to do with your church’s relationships” (emphasis in original). “Some churches are highly institutional,” Keller writes, “with a strong emphasis on their own past, while others are anti-institutional, fluid, and marked by constant innovation and change.” Keller advocates a balanced position between tradition and innovation, drawing on the best of both.

Indeed, balanced is a useful way to describe Keller’s theological vision throughout the book. Keller speaks of “the balance of three axes.” On the gospel axis, the Church must balance between legalism and antinomianism. “We are saved by faith and grace alone, but not by a faith that remains alone,” he writes. “True grace always results in changed lives of holiness and justice.” On the city axis, the Church must balance between only challenging the culture and only appreciating it. “This is based on the biblical teaching that all cultures have God’s grace and natural revelation in them, yet they are also in rebellious idolatry.” On the movement axis, the Church must balance between being an organization (focused on tradition and authority) and an organism (focused on cooperation and unity). “[A] church at either extreme will stifle the development of leadership and strangle the health of the church as a corporate body, as a community,” Keller writes. “The more that ministry comes ‘from the center’ of all the axes, the more dynamism and fruitfulness it will have.”

Center Church is not a quick read. It is a 400-page, two-columned textbook. If you’re looking for easy answers or quick fixes, this is not the book to read. On the other hand, if you’re willing to put in the time and effort, reading this book will change the way you think about gospel ministry in a post-Christian era.


P.S. If you found my review helpful, please vote “Yes” on my review page.