Shattered Dreams: Far Too Easily Pleased

Part 4 of 4 in the “Shattered Dreams” Series

“We are halfhearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.”
— C.S. Lewis, Mere Christianity

What does God dream for us? If His vision holds the key to true joy, don’t we owe it to ourselves to uncover it? Yet, when our own dreams lie in ruins, how do we even start to see His?

It’s hard to imagine the life God created us to live because, as C. S. Lewis points out, “we are far too easily pleased.”This idea stings because it’s true. We cling to our small, fragile plans—chasing comfort, approval, control—while God holds out something vast and unshakable. Our shattered dreams, painful as they are, might just be the crack that lets His light in.

God doesn’t give us a checklist to decode His will. He’s not a vending machine for truth. History proves He meets us uniquely—molding His call to our quirks and stories. Still, Scripture lights the way. In John 13–17, we find five traits of the life He envisions, a dream that emerges when ours fall apart.

1. Servanthood Over Status

“And since I, the Lord and Teacher, have washed your feet, you ought to wash each other’s feet. I have given you an example to follow. Do as I have done” (John 13:14–15, NLT).

Jesus, the Lord of all, took a towel and washed grimy feet. He doesn’t want random acts of kindness—He calls us to live as servants. We dream of being catered to; God dreams of us stooping low to lift others up.

2. Love as Our Witness

“So now I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other. Your love for one another will prove to the world that you are my friends” (John 13:34–35, NLT).

Jesus poured love on everyone, but it burned brightest among His disciples. This love starts with the church—our care for each other marks us as His. We dream of being adored; God dreams of us loving fiercely first.

3. Rooted in Jesus

“Yes, I am the vine; you are the branches. Those who remain in me, and I in them, will produce much fruit. For apart from me you can do nothing” (John 15:5, NLT).

On our own, we’re weak—tripping over our flaws. Jesus says we can’t live God’s dream without Him. Prayer, Scripture, worship, and community tether us to Him, pulling our eyes off ourselves. We dream of self-reliance; God dreams of us abiding in Jesus.

4. Guided by the Spirit

“When the Spirit of truth comes, he will guide you into all truth. He will not be presenting his own ideas; he will be telling you what he has heard” (John 16:13, NLT).

Voices clamor—logic, trends, temptation. Jesus heard them too, rejecting Satan’s deals and the crowd’s crown. We lean toward what’s sensible; God dreams of us tuning our ears to His Spirit.

5. United in Purpose

“My prayer for all of them is that they will be one, just as you and I are one, Father—that just as you are in me, and I am in you, so they will be in us, and the world will believe you sent me” (John 17:21, NLT).

Jesus’s mission flowed from His oneness with the Father—a unity He prays for us. We’re not meant to be lone rangers. We dream of standing apart; God dreams of us woven together in love and mission.

Shattered dreams sting—no denying it. But as Lewis saw, we’re too easily pleased with mud pies when God offers the sea. That pain can wake us up, exposing the flimsiness of our plans and pointing us to His eternal vision. When we chase God’s dream, we find the joy we’ve been groping for in the dark. Our brokenness isn’t the end—it’s the beginning of something bigger.

What’s one piece of God’s dream stirring in you now that you want to experience? Drop your thoughts—I’d love to hear.

Lessons from the King: True Obedience

A Tale of Two Houses

A few years back, researchers in South Carolina built two identical houses in a lab to test them against hurricane-force winds. One was a standard build—nothing special. The other had reinforcement straps tying every level to its foundation. When they cranked the fans to 110 miles per hour, the standard house held up for a bit—until it didn’t. After ten minutes, it collapsed. The reinforced house? It stood strong, barely scratched. The engineer’s question stuck with me: “Which house would you rather be living in?”

That’s the question Jesus poses at the end of His Sermon on the Mount in Matthew 7:24-29. He’s been teaching us what it means to live as citizens of the Kingdom of Heaven—people who pray for God’s will to break into this world, not just for our own sake, but for His reign. And He wraps it up with a stark picture: two builders, two houses, one storm. The wise builder digs deep, anchoring his house on rock. The foolish one slaps his together on sand. The storm hits both, but only one stands. The difference? Obedience.

Wisdom in Action

Jesus says, “Everyone who hears these words of mine and does them will be like a wise man who built his house on the rock” (v. 24). Notice that—it’s not just hearing; it’s doing. Wisdom, in the Bible, isn’t about being smart or collecting facts. It’s knowing God and living like it. The wise builder doesn’t just nod at Jesus’ teaching; he lives it. The foolish one? He hears the same words but shrugs—maybe he’s too busy, too distracted, or just doesn’t care. When the rains come, his house crashes down, “and great was the fall of it” (v. 27).

Storms Reveal the Foundation

Here’s what grabs me: both builders face the same storm. Jesus isn’t promising a storm-free life. The “rain and floods and winds” might be the big judgment day—His return—or the everyday trials we all hit: a health scare, a broken relationship, a financial mess. Either way, storms reveal what we’re built on. I’ve seen it in my own life—times I’ve coasted on good intentions or religious habits, only to wobble when pressure mounts. Build on sand—wealth, success, even churchy routines without real obedience—and it won’t hold. Build on the rock of Jesus’ words, lived out, and you’ll stand.

The Authority of the King

What floors me most is Jesus’ authority. The crowd was “astonished” because He taught “as one who had authority, and not as their scribes” (v. 29). The scribes leaned on tradition; Jesus spoke as the source of truth. When He says, “these words of mine,” He’s claiming His teaching is the bedrock—God’s own Word. That’s why obedience matters. It’s not about earning points; it’s about loyalty to our King.

Which House Are You In?

So, here’s my pondering for us today: Which house are we living in? It’s easy to hear Jesus’ words—read the Bible, listen to a sermon, agree with it all—but are we doing them? I’m challenged to examine my foundation. Am I just a hearer, or am I anchoring my life to Christ by obeying Him? Maybe you’re there too. If your foundation feels shaky, don’t panic—it’s not about perfection. It’s about intention. Start digging into His Word, ask the Spirit to guide you, and take one step to live it out.

A storm’s coming—maybe not today, but someday. Jesus doesn’t want us to admire His teaching; He wants us to build on it. As citizens of His Kingdom, let’s pledge our loyalty through obedience. Because when the winds blow, I want to be in the house that stands—don’t you?

A Prayer to Build on the Rock

Prayer: Lord, thank You for Jesus, our King. Give us wisdom to not just hear Your Word but do it. Help us build on the rock of His teaching, trusting You more than ourselves. Show us where we’ve settled for sand, and lead us deeper into obedience. Amen.

The headings—“A Tale of Two Houses,” “Wisdom in Action,” “Storms Reveal the Foundation,” “The Authority of the King,” “Which House Are You In?” and “A Prayer to Build on the Rock”—break the post into digestible chunks, guiding readers through the narrative and reflection. They align with the sermon’s flow while making it skimmable for blog readers. Let me know if you’d like any changes!

A Prayer for an Unshakable Foundation

Heavenly Father,

I come before You seeking wisdom and strength, inspired by the words of Your Son, Jesus, who taught the way of true stability. Grant me, O Lord, the grace to not only hear Your holy words but to act upon them with faith and obedience. May I be like the wise man who built his house upon the rock—steadfast and unshaken, even when the rains fall, the rivers rise, and the winds of life blow fiercely against me.

Protect me from the folly of building my life on shifting sand, where fleeting desires and empty promises lead only to ruin. Anchor me, I pray, on the solid foundation of Your truth, Your love, and Your eternal promises, so that no storm may topple me. Let my heart be open to Your teaching, delivered with divine authority, and may I stand in awe of Your wisdom as the crowds once did.

Guide me, Lord, to live wisely and faithfully, trusting in You as my unshakable rock.

In Jesus’ name, I pray,

Amen.

In God’s Image: Why Women Belong in Pastoral Ministry

It is difficult to imagine what the world was like before sin came and corrupted God’s good Creation. This good Creation was a world where God’s first word to humanity wasn’t division but harmony. In that world, leadership wasn’t a man’s prize to claim but a shared gift to use in taming, shaping, and stewarding God’s good Creation. That’s the world of Genesis 1—a world too many churches, theologians, and teachers have buried under layers of tradition and misread verses.

Today, in most conservative evangelical churches, women can’t stand in the pulpit and preach, offer counsel and instruction to both men and women, or make decisions about the direction of the church family. In this discussion, the same handful of Scriptures are cited, or centuries of male dominance are held up as THE example of how things should be.

The Bible provides a bolder picture of male/female relationships and female leadership among God’s people. This picture is rooted in God’s creation of humanity, traced through prophets like Deborah and Huldah, and grows in the early church with women like Phoebe.

It is my belief that women belong in pastoral ministry—not as a modern compromise or the church going woke, but as God’s design from the beginning.

I want to briefly outline this truth as we see it in Scripture. This isn’t a rigorous defense of women in pastoral ministry; it’s a brief outline that allows me to share the thoughts swirling around in my mind.

Created to Co-Rule: Genesis 1:26-28

On page 1 of the Bible, we read that God declared:“Let us make man in our image, according to our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, the whole earth, and the creatures that crawl on the earth” (Genesis 1:26, CSB). Then, “God created man in his own image; he created him in the image of God; he created them male and female” (v. 27). And what was their responsibility? “God blessed them, and God said to them, ‘Be fruitful, multiply, fill the earth, and subdue it. Rule the fish of the sea, the birds of the sky, and every creature that crawls on the earth’” (v. 28).

Take a moment and meditate on what happened.

God doesn’t whisper this to Adam alone, leaving Eve as an afterthought. He blesses them—male and female—crafted equally in His image, tasked together to rule. God’s mandate to rule over Creation is given to both men and women as part of their identity. Both reflect God’s image and demonstrate His character—love, creativity, wisdom, authority—and both are given authority over creation. There’s no hierarchy here in God’s original design, no “he leads, she follows.” It’s co-rulership, pure and simple, a partnership mirroring the Trinity’s unity.

Then comes Genesis 3. Sin fractures this harmony, and “he will rule over you” (v. 16) falls like a shadow—a curse, not a calling. This is a different Hebrew word than the one used in Genesis 1:26 and 28. It’s the same word used in Genesis 1:18, explaining that the Sun and Moon rule over the day and night—the light of the Sun overpowering the darkness to make it day. That’s the key idea in Genesis 3:16: overpowering and domination. Male dominance isn’t God’s design; it’s the consequence of the Fall.

Genesis 3:16 can be translated a couple of ways. The Christian Standard Bible renders it: “Your desire will be for your husband, yet he will rule over you,” suggesting women desire a marriage relationship, but men hold the power. The New Living Translation offers: “And you will desire to control your husband, but he will rule over you,” implying a more antagonistic dynamic. 

I prefer the first option because I believe the biblical witness is one of men dominating women for their purposes rather than women rebelling against their husbands’ authority. Abraham and Hagar, Judah and Tamar, David and Bathsheba—these are examples of men taking advantage of women for their own selfish ends. Therefore, I believe the hierarchy model is more a product of the Fall and the Curse than God’s original design.

So it’s no surprise when Jesus comes and elevates the status of women—having women disciples and instructing them to be the first to carry the news of the resurrection. With that in mind, the Apostle Paul wrote these counter-cultural words: “There is no Jew or Greek, slave or free, male and female; since you are all one in Christ Jesus” (Galatians 3:28, CSB). Redemption restores Genesis 1’s vision—equality, not subjugation. If God entrusted women to co-rule the earth, why not co-lead His church and New Creation? To say otherwise is to cling to the Fall, not the Gospel.

Prophets of God: Deborah and Huldah

Now let’s travel through Israel’s history, where Genesis 1’s seed of co-rulership sprouts into action. Meet Deborah, a prophetess and judge in Judges 4-5, around 1200 BC. She didn’t just pray quietly in a corner—she led a nation. She was a Judge over Israel (Judges 4:5), leading not only the women but also the men. As a prophetess, she spoke God’s word with authority. When Canaan’s King Jabin oppressed Israel with 900 iron chariots, Deborah summoned Barak, the military commander, and delivered a divine directive:

She summoned Barak son of Abinoam from Kedesh in Naphtali and said to him, “Hasn’t the LORD, the God of Israel, commanded you, ‘Go, deploy the troops on Mount Tabor, and take with you ten thousand men from the Naphtalites and Zebulunites? Then I will lure Sisera commander of Jabin’s army, his chariots, and his infantry at the Wadi Kishon to fight against you, and I will hand him over to you’” (Judges 4:6-7, CSB).

Barak hesitated, begging her to join him. She did, prophesying a woman would claim the victory—and Jael did, driving a tent peg through Sisera’s skull (Judges 4:21). The result? Forty years of peace (Judges 5:31). Deborah’s song of triumph (Judges 5) still echoes, a testament to her leadership.

Was Deborah a fluke? No, she’s an example of the reality that women have a place in leadership among God’s people.

Then there’s Huldah, centuries later, around 622 BC. King Josiah’s men unearthed the lost Book of the Law in the temple—a crisis moment for Judah. Who did they seek? Not the famous prophets Jeremiah or Zephaniah, but Huldah, a prophetess (2 Kings 22:14). She lived in Jerusalem’s Second District, and when the high priest Hilkiah and royal officials knocked, she didn’t hide. She declared God’s judgment on Judah’s idolatry and mercy for Josiah’s repentance (2 Kings 22:15-20). Her words sparked a national revival, one of the Old Testament’s high points.

These women—Deborah and Huldah—weren’t sideline helpers. They taught God’s word, judged, and led God’s people, men included, with divine authority. Even in the Old Testament, a glimpse of Genesis 1’s co-rulership shines through.


Phoebe and Romans 16: The Early Church’s Witness

Jumping to the New Testament, the Spirit breathes Genesis 1’s equality into the church. Romans 16 is a treasure trove—a list of ministry giants, and women stand tall. Leading the pack is Phoebe. Paul writes, 

“I commend to you our sister Phoebe, who is a servant of the church in Cenchreae. So you should welcome her in the Lord in a manner worthy of the saints and assist her in whatever matter she may require your help. For indeed she has been a benefactor of many—and of me also” (Romans 16:1-2, CSB).

Let’s take a quick look at what’s going on here. “Deacon” (diakonos) isn’t a throwaway title. Paul uses it for himself (1 Corinthians 3:5), for Timothy (1 Timothy 4:6), and for deacons in Acts who preached and served (Acts 6:8-10). Phoebe was a minister in Cenchreae, Corinth’s eastern port—a hub of trade and religions. According to Craig Keener (IVP Bible Background Commentary: New Testament), the word “deacon” “probably corresponds to the chazan of the synagogue, who was in charge of the building.” She likely taught, cared for the poor, and served as a leader in the church that met at her house. “Benefactor” (prostatis) goes further—it means patron or protector, a role of influence. There’s a good chance she funded the church, hosted it, and housed Paul during his Corinthian mission. But her story doesn’t stop there.

Many scholars agree Phoebe carried Romans—Paul’s longest, deepest letter—to Rome, a 600-mile sea journey from Corinth. That’s a huge undertaking. Letters then weren’t just dropped off; couriers read and explained them. Imagine Phoebe standing before Rome’s scattered house churches, unrolling the scroll. She reads, “All have sinned and fall short of the glory of God” (Romans 3:23), teaching about justification by faith, the Spirit’s power (Romans 8), and the hope for Jew and Gentile. She was the first preacher to explain the theologically dense book of Romans, shaping a church that would shape the world.

Romans 16 doesn’t stop with her. Priscilla, often named before Aquila, taught Apollos, a gifted preacher, “the way of God more accurately” (Acts 18:26)—her theological understanding on display. Junia, with Andronicus, was “outstanding among the apostles” (Romans 16:7), likely planting churches and facing prison with Paul. Mary “worked very hard” (v. 6), Tryphena and Tryphosa “worked hard in the Lord” (v. 12), Persis too (v. 12)—the same Greek word (kopiō) Paul uses for his own ministry work. These women weren’t fetching water, making coffee, or just teaching kids; they were building the church, living out Genesis 1’s co-rulership in Christ’s body.

Facing the Critics

Skeptics of this egalitarian view wave 1 Timothy 2:12—“I do not permit a woman to teach or to assume authority over a man”—like a trump card, as if it explains away all that God has been doing. But context is king. Ephesus, where Timothy ministered, was a hotbed of false teaching (1 Timothy 1:3-7), possibly from uneducated women stirring trouble. Paul’s rule addressed a local problem, not a timeless ban—how else do we square it with Phoebe preaching Romans or Priscilla teaching Apollos?

Then there’s 1 Corinthians 14:34-35—“Women should remain silent in the churches.” Yet 1 Corinthians 11:5 assumes women pray and prophesy in worship. Again, it’s about curbing chaos, not silencing gifts. Now, it’s true tradition later locked women out, but Scripture’s arc—from Genesis to Romans—tells a freer story.

What about male headship in marriage (Ephesians 5:22-23)? This section is about what mutual submission looks like (Ephesians 5:21). In ancient household codes, the husband/father’s authority was assumed, not instructed—yet here, Paul explains God’s expectations for husbands, calling them to submit too. While “Husbands, love your wives” isn’t a surprising command to us, it was radical then; marriage was about family, not love. Just as Paul’s instructions to slave owners (Ephesians 6:9) helped pave the way for seeing slavery as evil, his call for husbands to love their wives should help restore equality in marriage. 

Genesis 1’s equality is the proper lens to view Scripture, not the Fall’s distortions.

Why It Matters Today

God doesn’t waste people’s talents. Women pastors bring preaching that stirs hearts, counseling that heals wounds, and leadership that reflects His image—just as Deborah, Huldah, and Phoebe did. They speak to half the church—women—with a voice men can’t replicate, tackling issues like abuse or motherhood with lived insight. In a culture crying for justice, their presence helps show the Gospel’s continued relevance.

I’m part of the Free Methodist Church, founded in 1860 by B.T. Roberts (along with his wife Ellen Stowe Roberts), rooted in Genesis 1’s equality and a passion for holiness. Women like Ida Gage and Blanche Stamp served as pastors, planting churches and spreading revival across America. Catherine Booth co-founded the Salvation Army, preaching salvation and service. Why stop that now? A church with women pastors isn’t weaker—it’s fuller, truer to God’s design.

A Call to the Church

Genesis 1:26-28 hands men and women the same crown—co-rulers in God’s world. Deborah used it, judging Israel with God’s voice. Huldah utilized it, sparking revival with His word. Phoebe carried it, delivering Romans to shape the faith. These aren’t side notes; they’re God’s declaration, shouting that women are able to lead His people. The Spirit falls on “sons and daughters” alike (Acts 2:17), and gifts don’t wear gender tags (1 Corinthians 12:7). So why do we make such a big deal about gender when it comes to church leadership? 

We need to stop quenching the Spirit, stop silencing half His servants. Picture a church where Deborah’s courage, Huldah’s wisdom, and Phoebe’s perseverance lead us to Christ. That’s not a dream—it’s God’s plan from Eden. Will we build it, or keep boxing out His daughters?