tag:blogger.com,1999:blog-75643956521143701422024-03-08T01:03:23.499-08:00Word from the WordWord from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.comBlogger139125tag:blogger.com,1999:blog-7564395652114370142.post-88105489747431378502020-10-14T20:03:00.000-07:002020-10-14T20:03:10.240-07:00The True Way to Life <p style="text-align: justify;"><span style="font-family: verdana; font-size: large;"> <span style="text-indent: 22.5pt;">In the introduction of a newly
published work, </span><i style="text-indent: 22.5pt;"><u>The Church</u></i><span style="text-indent: 22.5pt;">, by Jeffrey D. Johnson (published by
MediaGratiae, </span><span style="text-indent: 22.5pt;">©</span><span style="text-indent: 22.5pt;">
2020), Johnson begins with the general perception of modern evangelicals with
regard to salvation. This perception influences people’s convictions about
discipleship and church commitment. There are two camps: one is those who have
a low view of God and a high view of man, teaching “easy believism,” which
ignores repentance and holds salvation to a simple decision of “accepting Jesus
into one’s heart,” whatever that is. The other camp holds to a high view of God
and low view of man. These teach “Lordship salvation,” the kind Jesus held when
in response to the rich young ruler’s inquiry about eternal life, He advised
him to “sell all” he had, “distribute to the poor,” and to “follow” Him (Luke
18:22). It is the kind of commitment specified in Christ’s cost-of-discipleship
message (Luke 14:25–43). Jesus saves people to make them </span><i style="text-indent: 22.5pt;">disciples</i><span style="text-indent: 22.5pt;">—Christ
followers, people who leave all to love and serve Jesus and His kingdom. Jesus
does not save people in hopes that one day they can be persuaded to follow Him.</span></span></p><p class="MsoNormal" style="text-align: left; text-indent: 22.5pt;"><span style="font-family: verdana; font-size: large;"><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;"><span style="font-family: verdana; font-size: large;">Because many have a low view of
God, the concept of <i>church</i> is adjusted to suit the goal of encouraging
to people to merely support the church with their attendance, giving, and
service in some capacity. Thus, leaders must preserve the church by pleasing
the people, entertaining them, adjusting the message so as to not offend them,
and compromising the Scriptures to placate them. It is this kind of ministry
that Jesus labeled a wide gate and an easy way (Matthew 7:13). This way is
filled with travelers but leads to destruction.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;"><span style="font-family: verdana; font-size: large;">Thus, Jesus admonished kingdom
citizens to <i>“enter by the narrow gate.”</i> That gate guards the way to <i>life</i>,
but, sadly, <i>“those who find it are few.”</i> When Jesus was teaching on His
way to Jerusalem, some asked<i>, “‘Lord, will those who are saved be <span style="color: black;">few</span>?’ And he said to them, <b style="mso-bidi-font-weight: normal;"><sup>‘</sup></b>Strive to enter through the narrow door. For many, I
tell you, will seek to enter and will not be able’”</i> (Luke 13:23, 24). The
reason for the difficulty is clearly addressed. When they knock at the door,
the Master rejects them, <i>“I do not know where you come from”</i> (v. 25). The
fact that is lost to many in reading the text is <i>their presumption</i> of their
having the right to enter (<i>“We ate and drank in your presence and you taught
in our streets”</i> v. 26). The master, however, identifies them as <i>“workers
of iniquity.”</i> The Greek term for <i>iniquity</i> describes those who are
dishonest and unrighteous in heart and life. They actually confessed that they
followed Jesus for what they might gain from Him. This reasoning is similar to
that in the sermon before us (7:21–23). In the latter case, the presumption of
right was due to service for Christ’s kingdom (preaching, exorcisms, and
miracle working). No sinner has the right to enter Christ’s kingdom for any
reason.<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;"><span style="font-family: verdana; font-size: large;">The basic issue is the same in
both cases—the prideful insistence that one <i>deserves</i> entrance. This
prideful self-focus makes both entry and progress in Christ’s way of life
impossible because the gate is narrow (<i style="mso-bidi-font-style: normal;">stenos,
</i><span style="mso-bidi-font-style: italic;">an adjective that is based on the
verb for standing straight and found only here and Luke 13:24). The picture is of
its restrictive nature. The rich young ruler’s wealth prevented his entry. (Do
not misunderstand, his wealth was not the issue; his </span><i style="mso-bidi-font-style: normal;">love</i><span style="mso-bidi-font-style: italic;"> of his wealth was [Matthew 6:24].) Contrast this with what is found in
Matthew 4:20, </span><i style="mso-bidi-font-style: normal;">“Immediately they <span style="color: black;">left</span> their nets and followed him.”</i><span style="mso-bidi-font-style: italic;"> Thus, </span><i style="mso-bidi-font-style: normal;">“Any one of you who does not <span style="color: black;">renounce </span></i><span style="color: black; mso-bidi-font-style: italic;">[forsake]</span><i style="mso-bidi-font-style: normal;"> all that he has cannot be my disciple” </i>(Luke
14:33). This is what makes the way to life hard. One cannot follow Christ and
be encumbered with the things of this world.</span><span style="mso-bidi-font-style: italic;"><o:p></o:p></span></p>Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-28781034396996298562020-10-01T08:12:00.002-07:002020-10-14T20:05:40.438-07:00The Golden Rule<p style="text-align: justify;"> <span style="font-family: verdana; font-size: large;"><span style="text-indent: 22.5pt;">Our Lord closed His previous
point (asking, seeking, and knocking) by stating, </span><i style="text-indent: 22.5pt;">“If you then, who are
evil, know how to give good gifts to your children, how much more will your
Father who is in heaven give good things to those who ask him!”</i><span style="text-indent: 22.5pt;"> (v. 11).
This observation is necessary because verse 12 opens with “therefore” or “so”
(ESV): </span><i style="text-indent: 22.5pt;">“So</i><span style="text-indent: 22.5pt;"> [</span><i style="text-indent: 22.5pt;">oun</i><span style="text-indent: 22.5pt;">, consequently]
</span><i style="text-indent: 22.5pt;">whatever you wish that others would do to you, do also to them” </i><span style="text-indent: 22.5pt;">(v. 12).
In other words, we must treat others with same consideration that we expect
from our Heavenly Father. This is how Jesus applies the Golden Rule. Since the
Father gives good things to those who ask Him, Jesus’ followers are also to
take care to imitate the Father in their spheres of influence.</span></span></p><p class="MsoNormal" style="text-indent: 22.5pt;"><span style="font-family: verdana; font-size: large;"><o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;"><span style="font-family: verdana; font-size: large;">This section relates back to the
key verse of the sermon: <i>“Unless your righteousness exceeds that of the
scribes and Pharisees, you will never enter the kingdom of heaven”</i> (5:20). Those
seeking the kingdom of God and His righteousness (6:33) must be held to God’s
standard, which is perfect righteousness (5:48). That is why I believe that all
the verses (12–14) form one unit. Ephesians 5:1 supports this interpretation: <i>“Therefore
be imitators of God, as beloved children. And walk in love, as Christ loved us
and gave himself up for us, a fragrant offering and sacrifice to God.”</i> <o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;"><span style="font-family: verdana; font-size: large;">The issue that confronts us is
developed through the whole passage. It is the root of all hypocrisy. Why does
a person seek to impose corrective measures onto the lives of others when they
have their own issues that have not been corrected? The issue is the flesh
(self). Grace must be secured to correct one’s own life so that a true and
meaningful ministry of loving correction can avail in the lives of others. That
is where <i>ask</i>, <i>seek</i>, and <i>knock</i> (vv. 7–10) come in. We need
grace that only God can give to put flesh to death. The Lord appeals to the
inherent desire of parents, even those controlled by self (evil) to give good
gifts to their children (v. 9). God, who is perfect in goodness, also gives
good gifts. Consequently, whatever you wish that God should do for you, do for
others. That is the argument, and it destroys the shallow reading of those who misquote
Jesus' <i>“Judge not”</i> (7:1).<o:p></o:p></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;"><span style="font-family: verdana; font-size: large;">New Covenant kingdom citizens are
priests (1 Peter 2:5, 9). Old Testament priests taught the law of God (2
Chronicles 15:3), and, thus, Jesus instructs that selfless service to others, fulfills
the law and the prophets (v. 12; review 5:17–20). If these kingdom priests are
to obtain the grace and enablement to obey the Golden Rule, they must enter the
narrow gate and hard way (vv. 13, 14). <i>Self</i> cannot and will not do this.
The way is hard </span><span style="font-size: large;"><span style="font-family: verdana;">that leads to life</span><span style="font-family: verdana; text-indent: 22.5pt;">—</span><i style="font-family: verdana; text-indent: 22.5pt;">constricted</i><span style="font-family: verdana; text-indent: 22.5pt;">, not difficult (Matthew
11:29, 30)—which is contrasted with the </span><i style="font-family: verdana; text-indent: 22.5pt;">easy</i><span style="font-family: verdana; text-indent: 22.5pt;"> way</span><span style="font-family: verdana; text-indent: 22.5pt;">, that is, spacious and
broad, a </span><span style="font-family: verdana;">way that </span><span style="font-family: verdana; text-indent: 22.5pt;">leads to destruction.</span></span><span style="font-family: verdana; font-size: x-large; text-indent: 22.5pt;"> </span><span style="font-family: verdana; font-size: x-large; mso-spacerun: yes; text-indent: 22.5pt;"> </span></p><p class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;"><o:p></o:p></p>Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-58627383142151468422020-08-27T09:42:00.004-07:002020-08-27T09:51:10.379-07:00Dogs and Pigs<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;"><i>“Do not give dogs what is
holy, and do not throw your pearls before pigs, lest they trample them
underfoot and turn to attack you”</i> (Matthew 7:6). These words form the
seventh but shortest section of the sermon. This admonition follows the
previous <i>“judge not”</i> admonition. As noted, the Lord warned against
hypocritical efforts to correct others while ignoring one’s own issues. Jesus
did not forbid loving efforts to correct a brother’s failings. To cite Paul in
Galatians 6:1, <i>“If anyone is caught in any transgression, you who are
spiritual should restore him in a spirit of gentleness.”</i> This is
immediately followed by a warning: <i>“Keep watch on yourself, lest you too be
tempted.”</i> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The verse before us addresses
those individuals in the church who will not be corrected because they are like
<i>dogs</i> and <i>pigs, </i>unholy and unclean. Unregenerate professors boast of divine life but do not possess it. Their unsanctified “self” tends to be critical of others but are overly defensive. Like
dogs, the unspiritual <i>“bite and devour one another”</i> (Galatians 5:15). Thus,
the body of Christ suffers because true saints, out of fear of criticism and
retribution, neglect their spiritual gifts, withdraw, and remain silent.
Cultural confusion of “political correctness” further exacerbates that fear.” As
a result, the loving watch-care much needed in the church is sorely neglected. Oh,
that God would grant His people a reviving of the biblical atmosphere spoken of
in Ephesians 4:12 and 13.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Jesus’ audience had no problem
understanding His words but imagine these descriptives used in modern pulpits. How
dare one call another a dog. Yet, Jesus replied to a Gentile woman, <i>“It is
not right to take the children’s</i> [Jews] <i>bread and throw it to the <span style="color: black;">dogs</span></i><span style="color: black;"> [Gentiles]</span><i>”
</i>(Matthew 15:26). He was testing her faith, but it is texts like this that require
modern Christians to know the Old Testament to properly understand. Sadly, the
Jews also failing on this point, becoming what they condemned because they did not
understand how they, too, profaned the holy. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Mosaic instruction to the Levites
was that <i>“they shall teach my people the difference between the holy and the
common and show them how to distinguish between the unclean and the clean”</i>
(Ezekiel 44:23). Yet, under the old economy, the Lord complained, <i>“Her
priests have done violence to my law and have profaned my holy things. They
have made no distinction between the holy and the common”</i> (Ezekiel 22:26). However,
the Lord promised that in the new age, <i>“Once more you shall see the
distinction between the righteous and the wicked, between one who serves God
and one who does not serve him”</i> (Malachi 3:18). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Dogs and pigs symbolize people
who claim to be God’s people but are unholy and unclean, even idolatrous. Thus,
we read in Revelation concerning the New Jerusalem, <i>“Outside are the dogs
and sorcerers and the sexually immoral and murderers and idolaters, and
everyone who loves and practices falsehood” </i>(22:15). Sorely lacking in
churches today is saints who <i>“know the love of Christ that surpasses
knowledge”</i> and are <i>“filled with all the fulness of God”</i> (Ephesians
3:18, 19).<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-88518753087733114032020-08-20T14:58:00.002-07:002020-08-23T07:37:43.534-07:00Judge Not<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">This section of the Sermon on the
Mount deals with unlawful judgment (Matthew 7:1–5). <span style="mso-spacerun: yes;"> </span>Here is a text that is frequently quoted by
those who understand it least. Sadly, many have erred in following the mere
sound of words and <i>“Judge not”</i> is often taken unconditionally. It
becomes the response of those wholly unwilling to receive the loving rebuke of
those who long for another’s greater good. Thus, one must be careful in
interpreting and applying the words of this section. To understand
this admonition </span><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">properly</span><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">, the first duty of kingdom citizens must be to learn and practice
</span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">righteousness</i><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;"> that exceeds that of the Pharisees (5:20). As previously
noted, three terms describe the righteous kingdom condition in the
gospel age: </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">unity</i><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">, </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">purity</i><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">, and </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">verity</i><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">. Jesus would have
kingdom citizens to weigh all things according to light and truth with understanding
and spiritual discernment.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The word translated <i>“judge” </i>means
to consider and evaluate the evidence, and form a verdict based on the facts
presented. It has a variety of applications in Scripture; for example, Paul
addressed the Corinthian believers, warning that participating in pagan practices may leave them guilty of idolatry. Thus, he challenged
them, <i>“I speak as to sensible people; judge for yourselves what I say”</i>
(I Cor. 10:15)—form your opinion after hearing me out. Paul invited them to
judge his opinion. In Acts 16:15, Lydia invited the apostle and his entourage
to stay in her home on the condition that they <i>“judge”</i> or <i>consider</i>
her <i>“to be faithful to the Lord.”</i> Lydia invited the apostle to judge her
profession of faith by evaluating her public response to Christ. However, in
Romans 14:5, to <i>“judge”</i> someone means to <i>despise</i> them in a matter
of personal liberty. In this case, the evaluation is forbidden. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">With the above in mind, observe
what Christ actually condemns. Jesus warned against the hypocrisy of the Pharisees’
righteousness, which was legend. They were quick to condemn the actions of
others while ignoring their own greater sins. For example, in Luke 18:9, Jesus <i>“told
this parable to some who trusted in themselves that they were righteous and
treated others with contempt.”</i> The sin of a censorious spirit is that of
one who invades the office of the Judge of all the earth. Blind to his own guilt,
this hypocrite despised the poor publican. He said in prayer to God, <i>“I am
not like other men, extortioners, unjust, adulterers, or even like this tax
collector”</i> (Luke 18:11). There is a great tendency to self-deception regarding
one’s own standing before God. The prideful sense of self-evaluation that
concludes one as self-righteous is but a mask for a critical spirit. It is
dangerous both to one’s own spiritual life and to that of the whole body, being
extremely contagious. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Kingdom righteousness demands unsparing
self-examination in light of the truth of Scripture before the throne of grace
while utterly rejecting temptation to sit on God’s judgment seat evaluating the failings of others. For this admonition, one must seek the Lord
in earnest prayer, asking for the Spirit to search his heart that he may
rigorously evaluate the context of his interaction. Let us pray like David, <i>“Search
me, O God, and know my heart! Try me and know my thoughts! And see if there be
any grievous way in me and lead me in the way everlasting!”</i> (Psalm
139:23–24).<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-76329303746719811622020-08-13T10:33:00.001-07:002020-08-14T20:45:44.894-07:00Begotten of God<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The goal of God is to establish a
righteous kingdom on earth. Realization of this goal requires a righteous people
to populate the kingdom. To accomplish this goal, He is creating a new race
through His second Adam, Jesus Christ. The first Adam was created in the image
of God; the last Adam was begotten in the image of God. The first Adam was
tested and found faulty, succumbing to the temptation of Satan. Thus, the
offspring of the first Adam are condemned to eternal punishment. The last Adam
was tested and found worthy to be eternally installed upon God’s holy hill,
Zion, as King. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The self-evident problem presented
is, where will the King find the citizens over whom He will reign?The answer
is found in the term <i>begotten</i> (Hebrew, <i style="mso-bidi-font-style: normal;">yalad, </i><span style="mso-bidi-font-style: italic;">to beget or give
birth; Psalm 2:7). First, Psalm 2:7 describes an eternal decree, and the word “</span><i style="mso-bidi-font-style: normal;">today</i><span style="mso-bidi-font-style: italic;">” can refer to a particular day or to a period of time. There is a twofold fulfillment of the decree. First, in its eternal sense, the decree defines
the Son in His relationship to the Father in the Trinity. Second, in its
temporal sense, the decree describes the Son in His entrance to the human race.
The angel appeared to Joseph in a dream: </span><i style="mso-bidi-font-style: normal;">“Do not fear to take Mary as your wife, for that which is conceived in
her is from the Holy Spirit. She will bear a son, and you shall call his name
Jesus, for he will save his people from their sins”</i> (Matthew 1:20, 21).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;"><span style="mso-bidi-font-style: italic;">Psalm 2 is primarily a declaration of judgment against rebellious
nations assembled to rage against the Lord and His </span><i style="mso-bidi-font-style: normal;">Anointed</i><span style="mso-bidi-font-style: italic;"> (</span><i style="mso-bidi-font-style: normal;">mashiyach, </i><span style="mso-bidi-font-style: italic;">Christ, Messiah). The Lord laughs because He has already determined how
He will deal with this rebellion. He has set His King in Zion who will </span><i style="mso-bidi-font-style: normal;">“break them with a rod of iron and dash them
in pieces like a potter’s vessel”</i><span style="mso-bidi-font-style: italic;">
(v. 9). Thus, the Lord warns them, </span><i style="mso-bidi-font-style: normal;">“Kiss
the Son lest He be angry, and you perish in the way, for his wrath is quickly
kindled”</i><span style="mso-bidi-font-style: italic;"> (v. 12). All judgment has
been committed to the Son.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;"><span style="mso-bidi-font-style: italic;">Nevertheless, there is also a whisper of hope. </span><i style="mso-bidi-font-style: normal;">“Ask of me, and I will make the nations your
heritage”</i><span style="mso-bidi-font-style: italic;"> (v. 8). Christ, through
His death, owns the world. He bought it with His blood. This is the message of
Revelation 5 and 6 with the scroll (the title deed of the earth) and the Lamb
worthy to open it. He is the seed of the woman promised to end Satan’s usurping
the kingdom on earth (Genesis 3:15). Jesus suffered Adam’s penalty to free some
of Adam’s seed in order for them to experience a divine begetting that they
might become the children of God. </span><i style="mso-bidi-font-style: normal;">“See
what kind of love the Father has given to us, that we should be called children
of God; and so we are. The reason why the world does not know us is that it did
not know him. Beloved, we are God’s children now, and what we will be has not
yet appeared; but we know that when he appears, we shall be like him, because
we shall see him as he is. And everyone who thus hopes in him purifies himself
as he is pure”</i> (1 John 3:1–3).<span style="mso-bidi-font-style: italic;"> <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;"><span style="mso-bidi-font-style: italic;">Listen carefully to Genesis 3:16; </span><i style="mso-bidi-font-style: normal;">“I will surely multiply your pain in childbearing; in pain you shall
bring forth </i><span style="mso-bidi-font-style: italic;">[</span><i style="mso-bidi-font-style: normal;">yalad, </i><span style="mso-bidi-font-style: italic;">beget] </span><i style="mso-bidi-font-style: normal;">children. Your
desire shall be contrary to your husband, but he shall rule over you.”</i><span style="mso-bidi-font-style: italic;"> Here is a prophetic word concerning the church.
These words were spoken of the wife of the first Adam. They are also spoken of
the bride of the second Adam. </span>Jim Elliff eloquently spoke of this: <span style="mso-bidi-font-style: italic;">“</span>Out of the sleep of the first Adam
came the woman; out of the death of the last Adam came the church.”<span style="mso-bidi-font-style: italic;"><o:p></o:p></span></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-11203005105452388032020-08-06T10:03:00.001-07:002020-08-14T20:37:39.405-07:00The Critic’s Self-Entrapment<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Kingdom citizens (church members)
have a responsibility to share in the gracious work of Christ in building and
strengthening the kingdom on earth. To accomplish this work, Christ
has gifted each of His people, engrafting them into the body and enabling them
with His Holy Spirit. Each local assembly adds to the growth of the greater
body (Eph. 4:16). The duties of each member are designed to maintain the unity
of the body through personal spiritual maturity and corporate holiness. Three terms
describe the kingdom condition in the gospel age: <i>unity</i>, <i>purity</i>,
and <i>verity</i>.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Matthew 7:1 is often used to
reprimand those who seek to correct others. This reaction is often expressed by
one who feels the sting of the rebuke because they are guilty. Does Christ
forbid what His followers are clearly encouraged to do? <i>“Pay attention to
yourselves! If your brother sins, rebuke him, and if he repents, forgive him”</i>
(Luke 17:3). <i>“Better is open rebuke than hidden love”</i> (Prov. 27:5).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The Lord plainly commanded old
covenant saints to live in unity, purity, and integrity: <i>“You shall not hate
</i>[to be indifferent]<i> your brother in your heart, but you shall reason
frankly with your neighbor, lest you incur sin because of him. You shall not
take vengeance or bear a grudge against the sons of your own people, but you
shall love your neighbor as yourself: I am the <span style="font-variant: small-caps;">Lord”</span></i>
(Leviticus 19:17, 18). This duty is not removed but amplified in the new
covenant. As children of light, we are <i>“to discern what is pleasing to the
Lord [and] take no part in the unfruitful works of darkness, but instead expose
them”</i> (Eph. 5:10, 11). This calls for humility, discernment, spiritual
confidence, and courage in caring for Christ and kingdom. <i>“Brothers, if
anyone is caught in any transgression, you who are spiritual should restore him
in a spirit of gentleness. Keep watch on yourself”</i> (Gal. 6:1, 2). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The term, <i>judge</i>, in
Matthew 7:1 means to function as a judge—to pronounce an opinion concerning
right and wrong from the bench, so to speak. It is to subject the one judged to
judicial <i>censure </i>by one who has no right to do so. Remember, the basic argument
of the Sermon on the Mount is not relaxing the commandments but fulfilling them
in new-covenant power and authority. New covenant people are to practice a <i>righteousness</i>
that exceeds that of the Scribes and Pharisees (Matt. 5:19, 20). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Nothing destroys unity in the
body faster than a critical spirit. It is dangerous both to one’s spiritual
life and to that of the whole body, being extremely contagious. A critical
spirit sees wrong in others and reacts with an unchristian and prideful
superiority. Such a spirit fails to love the offender or to seek his restoration
to healthy spiritual life. Such a spirit also subjects the critic to divine
discipline because he is equally guilty of sin. The critic falsely assumes a
spiritual standing because he thinks he is not guilty of the offense detected
in his brother. Sadly, the truth is that while the critic is aware of the
splinter in another’s eye, he is oblivious to the log in his own (7:4, 5).<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-76095051194965731082020-07-30T13:17:00.010-07:002020-07-30T13:35:12.950-07:00Spiritual Discernment<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"><span style="font-family: "verdana"; font-size: large;">In response to God’s revealing the dream of Nebuchadnezzar and
its interpretation, Daniel offered praise to God (Daniel 2:20–23). Only the
eternal God has all wisdom and might (power) because He is sovereign in all the
affairs of men. Daniel understood that the end for which his sovereign Lord orchestrated
all things was His glorious eternal kingdom. </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "verdana"; font-size: large;">Whatever happens until the kingdom is fully established must
be part of God’s preparing for it. Thus, in the passage a powerful truth is revealed:
God <i>“gives wisdom to the wise and knowledge to those who have understanding.”</i> So,
who is wise? They are those who fear Him: <i>“The fear of the Lord is the
beginning of wisdom, and the knowledge of the Holy One is insight </i>[the power of
spiritual discernment]” (Proverbs 9:10). The Hebrew word translated <i>“insight”</i> is
the counterpart of the Aramaic term translated <i>“understanding”</i> in Daniel 2:21. This
term describes spiritual discernment or divine perspective that God gives to
those fear Him. Through insight He reveals <i>“deep and hidden things.”</i> Those who fear
God live wholly devoted to Him and His will; to them He gives spiritual
discernment.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "verdana"; font-size: large;">In 1 Corinthians 2 Paul addresses this gift, urging the
troubled church to get right in order to be used of the Spirit to represent properly
their risen Lord. He wrote, <i>“Among the mature … we impart a secret and hidden
wisdom of God, which God decreed before the ages for our glory”</i> (vv. 6, 7). He
then cites Isaiah 64:4, <i>“What no eye has seen, nor ear heard, nor the heart of
man imagined, what God has prepared for those who love him”</i> (v. 9). This is not
some mystical or charismatic gift. It is
what <i>“God has revealed to us through the Spirit”</i> in order that <i>“we might
understand the things freely given us by God”</i> (vv. 10, 12). </span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "verdana"; font-size: large;">This insight and discernment enables believers to know what
God is doing in the world. It is not some special revelation that overrides
Scripture. It is wisdom and insight <i>“prepared for those who love him”</i> to discern
events through Scripture by the Holy Spirit. Those who love Christ put Him above
all else, fear Him, long to know Him, and obey Him. This wisdom and insight
come as believers wrestle with God in earnest prayer (<i>“strive together”</i>—Romans 15:30).</span></div>
<div class="MsoNormal">
<span style="font-family: "verdana"; font-size: large;"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana"; font-size: large;"><span style="font-size: large; text-align: left;">Paul wrote these things to a very troubled church, deeply
concerned to correct their shortcomings so that their <i>“faith might not rest in
the wisdom of men but in the power of God”</i> (v. 5). <i>“The natural person</i> [<i>psuchikos</i>,
soulish person] <i>does not accept the things of the Spirit of God, for they are
folly to him, and he is not able to understand them because they are
spiritually discerned.”</i> A soul (<i>psuchikos</i>) governed by breath only (life-principle)
not being born again, lives only by his sensuous nature, subjected to fleshly appetite
and passion. On the other hand, <i>“The spiritual person judges </i>[discerns through divine
wisdom] <i>all things but is himself to be judged</i> [discerned] <i>by no one. ‘For who
has understood the mind of the Lord so as to instruct him?’ But we have the
mind of Christ” </i>(1 Corinthians 2:14–16). As Daniel of old, we have access to
divine wisdom and insight by His Spirit so that we might live out the will of
God and represent Christ well in these difficult days.</span></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-48074088930268185842020-07-23T09:09:00.008-07:002020-07-24T12:46:20.690-07:00The Kingdom and Righteousness<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: verdana; font-size: large;">Jesus warned His followers of the
sin of anxiety over the necessities of life (Matthew 6:25–34). As the Father
provides for birds of the air, He will provide for His children (v. 26). He clothes
the common wildflowers in their short-lived existence with beauty that shames the
glorious attire of King Solomon (v. 28). Will not God take better care of His
own servants (vv. 28, 29)?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: verdana; font-size: large;">The objective of this section is that
one cannot serve God and mammon (v. 24b). <i>Mammon</i> comes from the Aramaic
root meaning “that in which one trusts.” The term personifies and deifies one’s
<i>material possessions, </i><span style="text-indent: 22.5pt;">not the Heavenly Father, </span><span style="text-indent: 22.5pt;">as the object of one’s trust. This is why Jesus rebuked the anxious with, </span><i style="text-indent: 22.5pt;">“O you of little faith”</i><span style="text-indent: 22.5pt;">
(v. 30). How many Christians are guilty of this very sin and choose to ignore
it because their pursuit of these things gives them status and personal
satisfaction. The bottom line is that loving and serving mammon diverts one
from serving God. It also hinders one’s pursuit of God’s kingdom and
righteousness (v. 33).</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: verdana; font-size: large;"><i>Righteousness</i> is the state
of one whose way of thinking, feeling, and living is wholly conformed to the
will of God, needing no rectification in the heart or life. Of course, only
Jesus Christ meets this standard. He is the righteous One (Isaiah 53:11; Acts
3:14; 7:52). Nevertheless, by Him and in Him God has designed to bring many to righteousness
(<i>“The righteous one, my servant</i> [shall] <i>make many to be accounted
righteous”</i>—Isaiah 53:11; 1 Peter 4:18). <i>“For as by the one man’s
disobedience the many were made sinners, so by the one man’s obedience the many
will be <span style="color: black;">made righteous”</span></i><span style="color: black;"> (Romans 5:19)</span>. All true believers in Jesus are made
righteous in the righteousness of Jesus (1 Peter 1:18). Sanctification is the work
of God's transforming the life of those made righteous in Christ (his<i> standing</i>)
so that his <i>state </i>will also be truly righteous.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: verdana; font-size: large;">The focus of God in Scripture is primarily
<i>eschatological</i> (judgment and the final destiny of humankind) and not <i>soteriological</i>
(salvation of humankind), as is often presumed. This is clearly evident in Matthew 6:25–34, where Jesus redirects one’s focus from the cares of
life to <i>seeking</i> God’s kingdom and righteousness. Much false teaching focuses more on God's saving people from <span style="text-indent: 22.5pt;">suffering because of their sinful ways than from</span><span style="text-indent: 22.5pt;"> the sins' alienating them from God. Peter explains the truth: </span><i style="text-indent: 22.5pt;">“For it is time for judgment to begin at the
household of God; and if it begins with us, what will be the outcome for those
who do not obey the gospel of God? And ‘If <span style="color: black;">the
righteous</span> is scarcely saved, what will become of the ungodly and the
sinner?’”</i><span style="text-indent: 22.5pt;"> (1 Peter 4:17, 18). Peter assures suffering saints that God’s
will is being done in their suffering because He wants them to be righteous.
</span><i style="text-indent: 22.5pt;">“Therefore, let those who suffer according to God’s will entrust their souls
to a faithful Creator while doing good </i><span style="text-indent: 22.5pt;">[pursuing righteousness]</span><i style="text-indent: 22.5pt;">”</i><span style="text-indent: 22.5pt;"> (v.
19). It is too easy to get comfortable in the world; thus, God uses trials and
suffering to move His people to earnest seeking of the kingdom. They do so with
this promise: </span><i style="text-indent: 22.5pt;">“The Coming One will come </i><span style="text-indent: 22.5pt;">[in the kingdom]</span><i style="text-indent: 22.5pt;"> and will not
delay; but</i><span style="text-indent: 22.5pt;"> [in the meantime] </span><i style="text-indent: 22.5pt;">my righteous one shall live by faith”</i><span style="text-indent: 22.5pt;">
(Hebrews 10:37, 38, citing Habakkuk 2:3, 4). By faith they </span><i style="text-indent: 22.5pt;">“seek the kingdom
of God and His righteousness.”</i><span style="text-indent: 22.5pt;"> </span><span style="text-indent: 22.5pt;"> </span></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-46508074323992057172020-07-16T06:27:00.000-07:002020-07-16T06:41:07.362-07:00Anxiety or Peace? <br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Jesus stated a simple but
profound truth: <i>“You cannot serve God and mammon”</i> Matthew 6:24b). The
term <i>mammon</i> comes from the Aramaic root meaning “that in which one
trusts.” It personifies wealth and sets it over against God. In other words, Jesus asks, “Who do you trust, God or wealth?” The one you trust is the one you
serve. You cannot serve both, for serving demands love and devotion. The test of
your devotion comes in verse 25: <i>“Therefore I tell you, do not be anxious
about your life.”</i> <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The term, <i>anxious</i>, appears
6 times (the number of man) in the passage (vv. 25–34). Luke 10 provides an apt
illustration of the problem. Martha complained to Jesus about Mary's inattention
to preparation details for entertaining Jesus and His disciples. Mary <i>“sat
at the Lord’s feet and listened to his teaching. But Martha was distracted with
much serving”</i> (vv. 39, 40). The Lord responded, <i>“Martha, Martha, you are
<span style="color: black;">anxious</span> and troubled about many things, but
one thing is necessary. Mary has chosen the good portion, which will not be
taken away from her”</i> (vv. 41, 42).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Perhaps I am presuming,
but knowing many women who love to entertain, there is a certain pride one
exhibits in impressing guests with the quality of one’s food and the serving to those who enjoy it. Was Martha exhibiting this pride? The nature of the Lord’s gentle rebuke would suggest as much. Jesus
plainly states, <i>“One thing is necessary,”</i> and that thing is loving
devotion to Christ. True loving devotion is exemplified by Mary whose priority
was Jesus Himself. Martha’s priority was impressing Jesus with her service. How
many Christians mimic Mary, and how many mimic Martha? Jesus identified Martha
as <i>“<span style="color: black;">anxious</span> and troubled about many
things.”</i> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The evidence that one serves <i>mammon</i>
is anxiety. This is exactly what Jesus explains in the text before us. <i>“Therefore”
</i>joins the two concepts. If one serves God, he must not be anxious about his
life. If one is anxious about his life, he serves the god, <i>Mammon</i>. One
cannot interpret this otherwise. Martha welcomed the Lord into her home.
However, her care (anxiety) was not for Christ and His welfare, but for her “things,”
<i>things</i> that had to do with her life. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Jesus defines the things one is
not to be anxious for—<i>“what you will eat or what you will drink, nor about
your body, what you will put on”</i> (v. 25). Food and clothing are metaphors
for the necessities of life. Why should these things not concern us? Three clear reasons: First, life is more than these things. Indeed, the
Gentiles seek the security of <i>mammon</i>, but Christ-followers <i>“seek first
the kingdom of God and his righteousness”</i> (v. 33). Second, mammon-seekers
have little faith in God’s care and provision. The Lord promises that <i>“all
these things will be added to you”</i> (v. 33b). Finally, the care for mammon
never ends. <i>“Therefore do not be <span style="color: black;">anxious</span>
about tomorrow, for tomorrow will be <span style="color: black;">anxious</span>
for itself. Sufficient for the day is its own trouble”</i> (v. 34).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Paul reflects the Lord in
Philippians: <i>“The Lord is at hand; do not be <span style="color: black;">anxious</span>
about anything, but in everything by prayer and supplication with thanksgiving
let your requests be made known to God. And the peace of God, which surpasses
all understanding, will guard your hearts and your minds in Christ Jesus”</i>
(Philippians 4:5–7). Examine your life. Is it characterized by <i>anxiety</i>
or <i>the peace that passes all understanding</i>? <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-50820018259861694642020-07-09T10:13:00.000-07:002020-07-09T10:13:55.576-07:00A Prayer with Imprecatory Pleadings<br />
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Verdana, sans-serif; font-size: large;">O Sovereign Lord,<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The psalmist asked: <i>“Why do
the nations rage and the peoples plot in vain?”</i> (Psalm 2:1). You responded
that <i>“the kings of the earth set themselves, and the rulers took counsel
together, against the L<span style="font-variant: small-caps;">ord</span> and
against his Christ.”</i> They want to be free of You, Your ways, and Your
commandments. They cried, <i>“Let us burst their bonds apart and cast away
their cords from us.”</i> That is what we are witnessing today in our nation.
The attack is upon us and has of late accelerated. The war is intense because,
for all its faults and failures, this nation has been singularly blessed of
God. Now the enemy seeks to destroy the nation by closing our churches, destroying
our economy, dismantling our homes and families, and making situational ethics the
law of the land. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The pandemic is a cover for this attack
with its unreasonable and draconian requirements supposedly to slow the spread
of the disease while confusing us with alarming but conflicting information. But
at what cost? More lives are being harmed by the cure than the cause. This
unconstitutional and unlegislated tyranny is trying our very sanity and testing
our duty to fear nothing but God only. At the same time, gangs of thugs riot in
our cities while evil politicians scheme in our legislatures. Their plans would
destroy the republic, replacing it with socialism.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Our Father, as Your children in
Christ due to His sacrifice on our behalf, we call to You. We are few, but we
know You and now turn to you, seeking your face in our trial. We humble
ourselves before You and confess that we have not lived up to the principles of
our Christian covenant. We have fallen victim to worldly ease and given
ourselves to the selfish pursuit of prosperity and pleasure. We have taken Your
gracious gifts for granted and made them our gods, rejecting self-denial and devotion
to our King and His kingdom. We yearned for your blessing, but in return, our
obedience and service to Christ, His church, and His cause are woefully
lacking. We have, like Israel of old, ignored You, and our ears are dull to Your
Word of truth. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">O Sovereign Lord, You purpose all
things for Your glory. In light of this, we ask, “Are You warning us by these
things that we may be restored? Or are we in the last hour before Christ’s
return? Is Your wrath judging our nation and bringing our once glorious
republic to a disgraceful end like that of Israel of old?” Indeed, in our distractions
and diversions, we have allowed our hands to be filled with the innocent blood
of millions of aborted babies and have murdered innocents in our lawless streets.
They are crying out for justice, and we take little note. In our seeming
helplessness we have excused ourselves. Thus, we have tolerated the ruin of our
neighbors with drugs, human trafficking, and immorality by those who would
destroy our Christian principles. Lord, awaken us to the power we possess in
praying in the Spirit. Enable us to pray without ceasing. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">You, who sit in the heavens, laugh
at Your enemies and hold them in derision. You speak to them in your wrath and terrify
them in Your fury. Of old, You set Your King, our Savior, Jesus, on Zion, Your
holy hill. In Your eternal decree, You said of Him, <i>“You are my Son; today I
have begotten you. Ask of me, and I will make the nations your heritage, and
the ends of the earth your possession.”</i> We ask, “Will You not again make righteousness
to exalt this nation? Will you return the honor on the godly men who sacrificed
so much to make this land a hope and bastion of freedom in the world?” This
nation has been the home of great revivals and great churches standing for the truth,
spreading the gospel of grace, and sending missionaries to the ends of the
earth on the promise that You have ransomed a people for Yourself out of every
tongue, tribe, kindred, and nation. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">We now stand in grave danger from
this beast-system of powerful globalists that threaten us today. O Lord, <i>“break
them with a rod of iron and dash them in pieces like a potter’s vessel”</i> so
that they may be wise and warned and, by your grace, may serve Christ with fear
and trembling.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">With the psalmist of old, we
pray, <i>“O God, do not keep silence; do not hold your peace or be still, O
God! For behold, your enemies make an uproar; those who hate you have raised
their heads. They lay crafty plans against your people; they consult together
against your treasured ones. They say, ‘Come, let us wipe them out as a nation.’
O my God, make them like whirling dust, like chaff before the wind. As fire consumes
the forest, as the flame sets the mountains ablaze, so may you pursue them with
your tempest and terrify them with your hurricane! Fill their faces with shame,
that they may seek your name, O L<span style="font-variant: small-caps;">ord”</span></i>
(Psalm 83:1–5, 13–16)<i>.<o:p></o:p></i></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Amen!<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-75649708173998029992020-07-02T09:03:00.002-07:002020-07-02T20:35:33.327-07:00The Sin of Anxiety<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">This section of the Sermon on the
Mount deals with forbidden anxiety (6:25–34) and follows the prohibition of
verse 19, <i>“Do not lay up for yourselves treasures on earth.”</i> A true
follower of Jesus is never subject to but one Master, Jesus, whom he serves
with one heart. <i>“No one can serve two masters. ... You cannot serve God and
money</i> [<i>mammon</i>, personal wealth or possessions]” (v. 24). <i>Anxiety</i>
(Greek, <i style="mso-bidi-font-style: normal;">merimnao, </i><span style="mso-bidi-font-style: italic;">“to </span><i style="mso-bidi-font-style: normal;">care</i><span style="mso-bidi-font-style: italic;"> for something,”
coming from the root word meaning to divide attention) has a wide variety of
meaning. In the context, Jesus is warning about what divides our attention from
wholly serving Him. We are not to let our focus be divided by the cares of life—what
we eat or wear.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;">
</span>Again, <i>“If your eye is healthy </i>[<i>single, </i>undivided]<i>,
your whole body will be full of light, but if your eye is bad, your whole body
will be full of darkness”</i> (v. 22). <i>Anxiety</i> is to divide one’s
attention with the fear that one’s basic needs will not be met. What will
become of me? The natural man works very diligently to overcome that fear by
trusting his own means and abilities to provide. This desire is the root of <i>covetousness</i>
which Paul calls <i>idolatry</i> (Colossians 3:5; Ephesians 5:5). Loving and
striving after <i>mammon</i> is idolatry because it divides one’s devotion to
something other than God. <i>“You cannot serve God and mammon.”</i> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">In the verses before us, the Lord describes
the <i>attitude</i> that must characterized kingdom citizens: <i>“Do not be
anxious about your life” </i>(v. 25). Anxiety is a profoundly serious sin but
often regarded by Christians as a mere constitutional weakness not to be taken
sincerely. That it is indeed very serious is evidenced by the repetition of the
prohibition: <i>“Do not be anxious about your life” </i>(v. 25), <i>“Therefore
do not be anxious”</i> (v. 31), and <i>“Therefore do not be anxious about
tomorrow”</i> (v. 34). It is a sin of wicked unbelief that doubts God’s promised
provision for the needs of His own.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">We must be cautious to
distinguish between the care of diligence and that of trust. For example, Paul writes,
<i>“If anyone does not provide for his relatives, and especially for members of
his household, he has denied the faith and is worse than an unbeliever”</i> (1
Timothy 5:8). We are to work and labor to provide for our needs. Jesus is not
telling His followers to do nothing but wait for God. Proverbs cautions,
<i>“Go to the ant, O sluggard; consider her ways, and be wise. ... She prepares
her bread in summer and gathers her food in harvest. How long will you lie
there, O sluggard? …<span style="mso-spacerun: yes;"> </span>poverty will come
upon you”</i> (Proverbs 6:6–11). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The focus of Jesus’ forbidding
anxiety is to warn against one’s temporal life dividing and disrupting his single-eyed
walk with God. How many Christians have failed to seek first the kingdom of God
(v. 33) because they are divided over worldly affairs? This is particularly
true today with pandemic fears and economic uncertainty. Satan is having a
field day with those who ought to know better—those who, instead of trusting
their Father’s wise care and providence, are distracted by unwarranted fears. <i>“Do
not be anxious about your life” </i>(v. 25).<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-46877260409506461922020-06-18T13:31:00.004-07:002020-06-18T13:31:35.917-07:00The Light of the Eyes<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 0.25in;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The instruction of Matthew 6:22
and 23 is designed to guide kingdom citizens in the path of righteousness. It
follows in the context of laying up of treasures (vv. 19–22). What one believes
determines what one treasures: <i>“For as he thinks in his heart, so is he”</i>
(Proverbs 23:7, NKJV).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 0.25in;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The <i>eye</i> is an amazing
instrument, providing sight to the body. Along with hearing and touch, eyes allow
a person to live outside his own mind. Here, Jesus <span style="mso-bidi-font-style: italic;">likens the </span>eye <span style="mso-bidi-font-style: italic;">to a </span><i style="mso-bidi-font-style: normal;">lamp</i><span style="mso-bidi-font-style: italic;"> (a light source). In the physical realm, the eye is more like a window
through which light passes. Thus, we conclude that Jesus is using the eye metaphorically
as the means of understanding spiritual truth. If one’s spiritual eye functions
properly—is </span><i style="mso-bidi-font-style: normal;">healthy </i><span style="mso-bidi-font-style: italic;">or </span><i style="mso-bidi-font-style: normal;">single</i><span style="mso-bidi-font-style: italic;">—correctly fulfilling
its office, the body is </span><i style="mso-bidi-font-style: normal;">“full of
light,”</i><span style="mso-bidi-font-style: italic;"> spiritual truth. As the
eye allows the body to maneuver properly in its environment, so the single eye
provides </span><i style="mso-bidi-font-style: normal;">light</i><span style="mso-bidi-font-style: italic;"> to one’s spiritual path. However, if the
eye is bad (vision impaired), the body’s freedom of movement is hampered. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 0.25in;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><span style="mso-spacerun: yes;"> </span>Again, <i>single</i> the eye or clear vision is
used here symbolically of the ability to maneuver wisely in the spiritual realm,
guided and directed by truth in the mind. The Bible calls this <i>wisdom</i>: <i>“I
have taught you the way of <span style="color: black;">wisdom</span>; I have led
you in the paths of uprightness. When you walk, your step will not be hampered,
and if you run, you will not stumble”</i> (Proverbs 4:11, 12). A single eye has
but one objective, the pleasing and glorifying of God in the way of the
righteousness. <i>“My son, do not lose sight of these—keep sound wisdom and
discretion. ... Then you will walk on your way securely, and your foot will not
<span style="color: black;">stumble”</span></i><span style="color: black;"> (Proverbs
3:21, 23).</span><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 0.25in;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The word <i>single</i> has the
idea of simplicity, as used by Paul in 2 Corinthians: <i>“For our boast is
this, the testimony of our conscience, that we behaved in the world with
simplicity</i> [a variation of the term in Matthew 6:22] <i>and godly
sincerity, not by earthly wisdom but by the grace of God” </i>(1:12). We need a
single eye—clear vision—of what God regards as most valuable, the heavenly treasure.
The heavenly treasure is <i>“the surpassing worth of knowing Christ”</i> (Philippians
3:8). Clear vision also shows the way forward to obtain the prize: <i>“That I
may gain Christ and be found in him”</i> (Philippians 3:9). The treasure is
Christ <i>“in whom are hidden all the treasures of wisdom and knowledge”</i>
(Colossians 2:3).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 0.25in;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The single eye with understanding
guided by heavenly wisdom is important to discern what is essential between the
things that differ. So much is thrown at us, and it is a constant battle to
distinguish what is good from what is bad.<span style="mso-spacerun: yes;">
</span>More importantly, the greater discernment is between what is good and
what is best—the will of God. As Paul prayed for the Philippian church, <i>“It
is my prayer that your love may abound more and more, with knowledge and all
discernment, so that you may approve what is excellent, and so be pure and
blameless for the day of Christ, filled with the fruit of righteousness that
comes through Jesus Christ, to the glory and praise of God”</i> (Philippians 1:9–11).<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-53854410352941398162020-06-11T09:28:00.001-07:002020-06-18T13:32:37.120-07:00True Treasure<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">When Jesus said, <i>“Do not lay
up for yourselves <span style="color: black;">treasures</span> on earth,”</i> He
focused on the ruling elite in Jerusalem who regarded wealth as the indication
of divine blessing. This concept was based on what Moses said, <i>“You shall
remember the <span style="font-variant: small-caps;">Lord</span> your God, for it
is he who gives you power to get <span style="color: black;">wealth”</span></i> (Deuteronomy 8:18). However, what they failed to reckon
was that personal wealth was a blessing of covenant faithfulness, the true
indicator of divine favor. </span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Covetous or ill-gotten wealth is not covered in this covenant blessing. The Jews of Jesus' day were largely guilty, for they <i>"devoured widows’ houses"</i> (Luke 20:47). When Jesus taught, <i>"</i></span><span style="text-indent: 22.5pt;"><span style="font-family: "verdana" , sans-serif; font-size: large;"><i>You cannot serve God and money," "</i></span></span><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"><i>The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. And he said to them, 'You are those who justify yourselves before men, but God knows your hearts'"</i> (</span><span style="font-family: "verdana" , sans-serif; font-size: large;">Luke 16:13–15)</span><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;">.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Solomon wisely observed, <i>“He
who loves money will not be satisfied with money, nor he who loves <span style="color: black;">wealth</span> with his income. . . . There is a grievous
evil that I have seen under the sun: riches were kept by their owner to his
hurt”</i> (Ecclesiastes 5:10, 13). Yet, Solomon also observed that <i>“God has
given <span style="color: black;">wealth</span> and possessions and power to
enjoy them, and to accept his lot and rejoice in his toil—this is the gift of
God”</i> (5:19). Interestingly, he closed with <i>“For he will not much
remember the days of his life because God keeps him occupied with joy in his
heart”</i> (5:20). What did Solomon mean by this?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Neither wealth nor poverty is at
issue. Neither </span><span style="font-family: "verdana" , sans-serif; font-size: large;">did</span><span style="font-family: "verdana" , sans-serif; font-size: large;"> t</span><span style="font-size: large; text-indent: 22.5pt;"><span style="font-family: "verdana" , sans-serif;">he Lord suggest that one’s concern should be only</span><span style="font-family: "verdana" , sans-serif;"> <i>where </i></span></span><span style="font-size: large; text-indent: 22.5pt;"><span style="font-family: "verdana" , sans-serif;">his wealth was secured—on earth where it is in danger of loss, or in heaven where it is safe. The issue is actually </span><i style="font-family: verdana, sans-serif;">what</i><span style="font-family: "verdana" , sans-serif;"> one makes the joy of his heart. What or who does one truly treasure?</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;">The rich young ruler recognized that his wealth did not give him this joy or sense
of security regarding his eternal life. What many readers miss is that Jesus
did not condemn the man’s wealth. The problem for rich people is that they tend
to look to their riches as the means of their personal fulfillment. It was not
his riches that kept the young ruler from eternal life but his </span><i style="font-family: Verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">love</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> of
money. When Jesus asked him to sell all, give to poor, and follow Him, He
revealed his heart—what he trusted and loved most. He walked away sorrowful
because he could not surrender what he loved. His wealth, not Jesus, was his true treasure.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Unlike the young ruler, Paul
said, <i>“Whatever gain I had, I counted as loss for the sake of Christ.
Indeed, I count everything as loss because of the surpassing worth of knowing
Christ Jesus my Lord. For his sake I have suffered the loss of all things and
count them as rubbish, in order that I may gain Christ”</i> (Philippians 3:7,
8). In Paul’s case, he </span><span style="font-family: "verdana" , sans-serif; font-size: large;">treasured</span><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> his accomplish-ments and privileges in the Jew’s
religion. However, when he found
Christ, he counted all else as refuse.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">In Matthew 13 Jesus illustrated the kingdom treasure that awaited His people: <i>“The kingdom of heaven is like treasure hidden in a field, which a
man found and covered up. Then in his joy he goes and sells all that he has and
buys that field”</i> (Matthew 13:44). What makes the kingdom is Jesus. Are we willing to leave all for what truly satisfies—Jesus and the
kingdom of heaven?<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-75439333744895289422020-06-04T09:09:00.003-07:002020-06-11T20:38:44.116-07:00Who Is Your Master?<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Matthew 6:19–24 is the fifth
division of the Sermon on the Mount. As noted previously, Jesus addressed the
errors of the Jews regarding the kingdom of God, His Messianic role, and the
nature of His mission. The heart of the issue is how unregenerate and carnal
people view life and, thus, the expectations they had of the kingdom and the
King. Paul succinctly summarized the truth behind this sermon: <i>“We are
debtors, not to the flesh, to live according to the flesh”</i> (Romans 8:12). The
carnal mind is fixed on the temporal, not the spiritual. The kingdom Jesus
introduced was <i>“not of this world”</i> (John 18:36). It would be in the
world, but not of the world (John 17:14).</span><br />
<span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;">Our text highlights three things kingdom
related: </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">treasures</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> (what is valued), </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">eyes</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> (the means of valuing),
and </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">masters</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> (those establishing the values). All humans are </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">debtors</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;">
(slaves) either to the flesh (owned and controlled by Satan) or to the spirit
(owned and controlled by Christ). The last petition in the Lord’s Prayer relates
to the hoarding of worldly treasures and cherishing them.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;">The Jews of Jesus' day wrongly regarded
wealth as evidence of divine favor as seen in the account of the rich young
ruler (Luke 18:18–30). It is supported in the disciples’ reaction to the remark
about the difficulty of the wealthy entering the kingdom (Luke 18:24). In shocked
surprise, the disciples asked,</span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;"> ‘Who can be saved?’”</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> (Luke 18:25, 26). Jesus
replied, </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">“What is impossible with man is possible with God”</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> (v. 27). Peter
reacted with, </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">“See, we have left our homes and followed you.” </i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;">This
underscores the false concept of wealth and divine favor. If Jesus condemned
wealth as the means of kingdom entrance, surely </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">poverty</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> assures
admission. Jesus does not correct Peter but assures him that all who forsake
their own lives for the </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">kingdom</i><span style="font-family: "verdana" , sans-serif; font-size: large; text-indent: 22.5pt;"> (for Christ and His mission now) will be
generously rewarded both in this life (not necessarily materially as per the
prosperity gospel) and in the age to come. (As an aside, this incident also
proves the kingdom to be a present reality, not one on hold for a future millennial
reign.)</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;"><span style="mso-spacerun: yes;"> </span>Both the Sermon on the Mount and the
confrontation of the rich young ruler focus on the <i>evidence</i> of salvation,
not the cause. The order of these words in the text is also significant in that
Jesus argued from consequence to cause. What one values demonstrates who define
his values, the flesh or Christ. <i>“You cannot serve God and money”</i>
(Matthew 6:24). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Who is your master? If Jesus is
your Lord, you have been born again and your eyes are now enlightened and see what
is truly valuable, the greatest treasure, which is Jesus Himself. If Christ is
your treasure, then the following words make colossal sense: <i>“For where your
treasure is, there your heart will be also”</i> (Matthew 6:21). Love for Christ
and treasuring Him above all flow from the same saving grace.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Many believers miss the blessedness
of treasuring Jesus because their vision is filled with false worldly allurements.
These see Jesus as a fixer and getter of what is hoped will truly satisfy. However,
Jesus made it abundantly clear, <i>“You cannot serve God and money </i>[<i>mammon</i>,
a Semitic term for wealth]” (Matthew 6:24). As John Piper put it, “Christ did
not die to forgive sinners who go on treasuring anything above seeing and
savoring God. And people who would be happy in heaven if Christ were not there,
will not be there.” <o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com1tag:blogger.com,1999:blog-7564395652114370142.post-35547667785561595142020-05-27T20:29:00.004-07:002020-05-27T20:29:30.885-07:00Fasting<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 31.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Continuing in the Sermon on the
Mount, Jesus said, <i>“And when you fast . . .”</i> (v. 16). Jesus assumed that
His disciples practiced fasting as it was expected in the Jews’ religion. <i>“Then
the disciples of John came to him, saying, ‘Why do we and the Pharisees <span style="color: black;">fast</span>, but your disciples do not <span style="color: black;">fast</span>?’”</i> (Matthew 9:14). This verse reveals two
things: (1) fasting was commonly practice among the Jews, but (2) the disciples
of Jesus were not following this custom. In other words, there was biblical
fasting to observe, and there was mere religious fasting to be rejected. We
have a window into this in the parable of the Pharisee and tax collector (Luke
18:9–14) where the Pharisee boasted, <i>“I <span style="color: black;">fast</span>
twice a week; I give tithes of all that I get” </i>(Luke 18:12). This regular ritual
fasting was nowhere commanded in the OT but was done to boast one’s “godliness”
before others. Jesus and His disciples did not observe this practice, as the
disciples of John observed. On the other hand, corporate fasting was expected
of all Jews on the Day of Atonement and at various times for personal and
national reasons, as we shall consider. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 31.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Fasting, as a spiritual
discipline is not found in the NT epistles but only in the Gospels and Acts. This
raises the question of whether it should be of concern to Christians. Praying
is unquestionably expected (1 Thessalonians 5:17); however, there is no such
command for fasting. It is my opinion that the nature of fasting takes it out
of the arena of disciplines. Jesus simply states that fasting must be private
and before the Father only (Matthew 6:17, 18).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 31.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">In Acts fasting and prayer are
often intimately connected. The church at Antioch <i>worshiped</i> the Lord
with fasting and praying. While they were thus engaged, the Holy Spirit said, “<i>Set
apart for me Barnabas and Saul for the work to which I have called them”</i>
(Acts 13:2). They obeyed and <i>“after <span style="color: black;">fasting</span>
and praying they laid their hands on them and sent them off”</i> (v. 3). This
passage is particularly important to our understanding of this neglected
practice among the churches. The church worshiped with fasting and prayer, the
context intimating that the church was burdened to ascertain divine direction
to get the gospel that had so transformed their lives out to the rest of the world.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 31.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The book of Acts records the
infant church’s seeking to fulfill the great commission to make disciples (Matthew
28:18–20) without the guidance of the NT Scriptures. Now that we have the
complete NT, perhaps the need for <i>dependence</i> on the Spirit has lost its
urgency. Rather than shrug off what we have afore neglected without conviction,
this we should actively pursue because Jesus clearly said, <i>“When you fast.”</i><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 31.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Prayer is a work of the Spirit of
God. Spiritual warfare demands <i>“praying at all times in the <span style="color: black;">Spirit</span>, with all <span style="color: black;">prayer</span>
and supplication”</i> (Ephesians 6:18). Jude’s call to perseverance includes <i>“praying
in the Holy Spirit”</i> (Jude 20). Romans 8:26 points to our hope of future
glory with the promise that <i>“the Spirit helps us in our weakness.”</i> There
is no praying to the Father unless the Spirit enables. We can “pray,” but
without the Spirit our words get no attention in heaven. Fasting is the same. Some
have suggested that it is only as we are overwhelmed with burden that we simply
do not eat, but I would argue that we are not sensitive to the leading of the Spirit
to do so. Prayer and fasting must be Spirit-enabled as it was in Antioch. Our
lack of fasting ought to cause us real concern and drive us to seek God’s will
on the matter.<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-45378813276781903562020-05-21T08:48:00.001-07:002020-05-21T12:09:51.087-07:00The Forgiven Forgive<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">We closed the previous lesson with an
observation that the last two petitions of the Lord’s Prayer (Matthew 6:13) are
related to forgiveness of <i>debts</i> (v. 12)—<i>temptation</i> and <i>deliverance</i>
from evil (bad things, trouble, or pain) or the <i>evil one</i>, Satan (Matthew
13:9). The evidence for this is the word <i>for </i>(<i>gar</i>, a primary
particle showing <i>cause</i> or <i>reason</i> for something), beginning verse
14; thus, verse 13 must relate to verse 12. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The subject of verses 14 and 15
explains <i>why</i> forgiving others their debt obligations is necessary. The
significant difference in the admonition between verse 12 and verse 14 is the
change from <i>debts</i> to <i>trespasses</i>. Some English translations have
variously translated the Greek as <i>sin</i>, <i>transgression</i>, <i>offense</i>,
or <i>wrongdoing.</i> The immediate context clearly warrants understanding of <i>debts</i>
to be wrongdoings that cause offenses. The question before us now is why
forgiving offenders is necessary to being forgiven by the Father?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">An offense is a debt that the
offender owes to the offended. We are indebted to the Father as He forgives
our trespasses against Him. This grace should then be reflected in our forgiveness
of those who trespass against us. Indeed, our ability to forgive others comes only
as we seek grace from our Heavenly Father. This forgiveness, enabled by grace, is
more an emotional release to <i>love </i>the offender than actual forgiveness, which
requires confession. This explains the need to ask the Lord to protect us from
the temptation to harbor grudge, hate the offender, and seek retaliation, which
allows the evil one to gain advantage. This freedom also provides the grounds
for reconciliation.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Still, we struggle with forgiving
others, especially if there is no effort on their part to seek restoration. How
do we obey the Lord and continue to love them? What if the offenses are very
grievous and beyond the pale? We are to love them as enemies (5:38–48). Although
we are still in the flesh, tend to protect self, and get carried away by our
emotions, we must forgive others because we are unconditionally forgiven by our
Heavenly Father.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">A powerful truth that underlies
this prayer is largely ignored by most who read or repeat the prayer. That truth
is that a forgiven person <i>loves</i> (Luke 7:47). He loves Christ to such an
extent that forgiving others is almost automatic. Here Jesus lays down hard
facts: a forgiving heart is a forgiven heart. One who refuses to forgive knows
nothing of the love and forgiveness of God (Matthew 18:21–35).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Finally, can one really forgive
another unless repentance and confession is made to the offended? In Matthew
18:21 Peter’s apparent frustration over repeated forgiveness reveals another
issue, <i>trust</i>. The offender was given opportunity to repeat offenses most
likely because he was <i>trusted</i> when he should not have been. When we
forgive but continue to feel troubled, it may not be a lack of forgiveness but
of trust. Even if one is forgiven an offense, that person cannot be trusted without
repentance and observable change. Peter reveals the emotional strain associated
with this problem, and Jesus informed him that his responsibility was to release
the offender emotionally.<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-43078098043397956172020-05-14T10:05:00.003-07:002020-05-14T10:05:30.329-07:00A Clear Duty <br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The U.S. debt-based economy makes
it possible for people to have more but to owe more on what they possess. Under
normal circumstances people manage their finances adequately. However, when something
catastrophic occurs, many are ruined in a heartbeat. Wisdom argues that it is
better, if possible, to have little or no debt. In fact, Scripture instructs
Christ-followers to <i>“owe no one anything, except to love each other”</i> (Romans
13:8).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Paul connects loving others with financial
responsibility. It is loving to <i>“pay to all what is <span style="color: black;">owed</span>
to them<span style="color: black;">”</span></i><span style="color: black;"> </span>(Romans
13:7). Keeping up with one’s financial obligations is a moral duty, but believers
also have a greater obligation to Christ’s new commandment: <i>“Love one
another: just as I have loved you, you also are to love one another” </i>(John
13:34)<i>.</i> Paul shows that this duty fulfills the law (Roman 13:8). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The more relevant question is how
this information connects with the fifth petition, <i>“Forgive us our debts”</i>
(Matthew 6:12). The Greek noun (<i style="mso-bidi-font-style: normal;">opheilema</i><span style="mso-bidi-font-style: italic;">),</span> translated <i>debts</i>, simply
refers to what is owed to another. Jesus takes a financial term and uses it metaphorically
of <i>trespasses</i> (lapses of uprightness) or offenses. <i>“For </i>[to
explain this]<i> if you forgive others their trespasses </i>[lapses in
uprightness]<i>, your heavenly Father will also forgive you, but if you do not
forgive others their trespasses, neither will your Father forgive your
trespasses”</i> (Matthew 6:14, 15). To <i>forgive</i> someone is to release
them from their debt obligation. We have plenty of debt to God of which we are mostly
unaware due to our ignorance of what God expects of us. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">In the Lord’s Prayer we are to
ask God to release us from these debt obligations. These offenses are, more
often than not, omissions. We offend others more often by what we fail to do
for them than the sins we might commit against them. Because of the <i>flesh</i>
(that we are required to kill everyday through the Spirit, Romans 8:13), we
tend to be more focused on ourselves than on others. About this Paul wrote, <i>“So,
then, brothers, we are debtors”</i> (Romans 8:12). Debts are not so much overt sins
against others as failures to glorify God as salt and light. Believers fail to <i>“shine
before others,”</i> having no good works that may be seen to glorify the Father
(Matthew 5:14–16). These omissions can be forgiven only as we forgive the
offenses others have committed against us. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Why would the Lord condition
forgiveness in that way? First, this request is not for salvation and
forgiveness leading to eternal life. This request is family business between brothers
and sisters in Christ. These “saints” are duty-bound to <i>“hallow”</i> (make
holy) their Father’s great Name and so glorify Him in the earth as kingdom
citizens doing the will of God. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Second, the last two petitions
connect to this debt. This is seen by the explanation of verses 14 and 15. Thus,
we must not misread the sixth petition as suggesting that God tempts or causes
temptation (James 1:13), but see it, rather, as rhetorical, asking protection
from failure to love others and, so, cause them harm (evil). <i>“By this all
people will know that you are my disciples, if you have love for one another” </i>(John
13:35).</span><o:p></o:p></div>
<br />Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-6120472031908011282020-05-07T12:42:00.004-07:002020-05-07T12:54:26.063-07:00Debts Forgiven<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;"><span style="font-family: verdana, sans-serif;">The second request (of four, Matthew 6:9–13) having
to do with the petitioner’s needs is a request to have one’s debts forgiven. </span><i style="font-family: verdana, sans-serif;">Debt</i><span style="font-family: verdana, sans-serif;">
is defined as something owed or due, and becomes a problem, a failure, when it is
not paid.</span><span style="font-family: Verdana, sans-serif;"> </span></span><span style="background-color: white; color: #050505; text-align: start; text-indent: 0px; white-space: pre-wrap;"><span style="font-family: Verdana, sans-serif; font-size: large;">Since one’s sinful flesh makes full obedience impossible, a debt to God is incurred. The only thing one can do is to ask acquittal for the failure. </span></span><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">The Bible defines </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">sin</i><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;"> in terms of </span><i style="font-family: verdana, sans-serif; font-size: x-large; text-indent: 22.5pt;">guilt</i><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">, not failure. So,
the reference here is to failure, not sin.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">All God’s creatures owe Him
sincere and perfect worship, which is evidenced by earnest and perpetual
obedience to His Word and will. None can ask to be released from these
obligations. Since one’s sinful flesh makes the full payment of this debt
impossible, the only thing one can do is to ask acquittal for failure.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Paul argued, <i>“So then,
brothers, we are debtors”</i> (Romans 8:12). How so? Paul explains, <i>“If you
live according to the flesh you will die, but if by the Spirit you put to death
the deeds of the body, you will live”</i> (Romans 8:13, ESV). Paul’s discussion
here (Romans 8) ties it to the Lord’s Prayer by the principle that underlies
both. The principle is expressed in the first petition, <i>“Hallowed </i>[to cause
to be revered and respected] <i>be your name,”</i> a request instituted by the
divine/human connection in creation. Humans were created to glorify God by <i>doing</i>
His will in the earth. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Jesus previously addressed the
blessedness of those who are persecuted for righteousness sake (Matthew 5:10,
11). He then stated the cause of the persecution: <i>“You are the salt of the
earth. ... you are the light of the world. ... Let you light shine before
others, so that they may see your good works and give glory to your Father who
is in heaven”</i> (vv. 13, 14, ESV). In other words, earnest and perpetual
obedience to the heavenly Father by His children is the means whereby they reflect
His holiness and hallow His name; and, for which they will be persecuted by
those who love sin and darkness.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Believers fail to glorify God when
they live according to the flesh, by which they incur debt to God. Therefore,
they must ask forgiveness. This failure also involves <i>sin</i>, as is clear
in Luke’s version: <i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">“Forgive us our sins, for we ourselves forgive everyone who
is indebted to us”</span></i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"> (Luke 11:4). To <i>sin</i> is to <i>“come short of the
glory of God”</i> (Romans 3:23) through violation of God’s <i>law</i> (1 John 3:4);
<i>debt</i> is what one <i>owes</i> another due to the failure of obligation.
Jesus took on Himself the wrath incurred by the sins of His people and, in so
doing, He canceled their <i>debt</i> also. <i>“</i></span><i>God made alive together
with him, having forgiven us all our trespasses</i> [offenses]<i>, by canceling
the record of <span style="color: black;">debt</span> that stood against us with
its legal demands”</i> (Colossians 2:13, 14, ESV).<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Paul gives a fuller development
of the means whereby believers can hallow His name. <i>“For all who are led by
the Spirit of God are sons of God. For you did not receive the spirit of
slavery to fall back into fear, but you have received the Spirit of adoption as
sons, by whom we cry, ‘Abba! Father!’ The Spirit himself bears witness with our
spirit that we are children of God, and if children, then heirs—heirs of God
and fellow heirs with Christ, provided we suffer with him in order that we may
also be glorified with him”</i> (Romans 8:14–16, ESV). Is there not a clear
correlation here with the Lord’s Prayer?<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-91260466291866284792020-05-01T09:20:00.002-07:002020-05-01T09:20:28.407-07:00Daily Bread<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="mso-bidi-font-size: 12.0pt;"><span style="font-family: Verdana, sans-serif; font-size: large;">Returning our attention to the model prayer, we note that it consists
of seven petitions; the first three relate to their God (<i>three</i> being the
divine number) and four concerning the personal needs of the ones praying (<i>four</i>
being the number of creation). The fourth petition briefly addresses the
believer’s concern about daily needs: <i>“Give us this day our daily bread”</i>
(Matthew 6:11a).<span style="mso-spacerun: yes;"> </span>This brief statement is
the only part of the prayer that relates to one’s physical needs. It does not
ask for weekly or monthly bread. It does not seek permanent security for life. Later
in the passage, Jesus developed the folly of unwarranted concern over these
necessities (vv. 25–34). <i>“Do not be anxious about your life, what you will
eat or what you will drink, nor about your body, what you will put on. Is not
life more than food, and the body more than clothing?”</i> (v. 25). Christ-followers
are to leave the concerns about their daily needs in the hands of their loving Heavenly
Father. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><i><span style="mso-bidi-font-size: 12.0pt;">Bread</span></i><span style="mso-bidi-font-size: 12.0pt;"> is used
symbolically of what is necessary to sustain life, both physically and
spiritually. Jesus called Himself the <i>Bread of Life</i> (John 6:35, 51). John
6 records the miraculous multiplication of a boy’s simple lunch of five
biscuits and two sardines by which a hungry multitude was fully satisfied. Afterward,
the people sought Him out again, but He rebuked them, <i>“You are seeking me,
not because you saw signs</i> [proof of my Messianic office], <i>but because
you ate your fill of the loaves”</i> (John 6:26). In other words, the people
were not seeking Jesus to be their Savior and Lord; they just wanted the food
He could provide for their empty stomachs. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="mso-bidi-font-size: 12.0pt;"><span style="font-family: Verdana, sans-serif; font-size: large;">People generally tend to be far more concerned about their physical wellbeing
than their status with God. The gospel is about eternal life. Although one needs
food, raiment, and shelter in this life, these things have only temporary value
if one does not have eternal life. “Our daily bread doth but fatten us as lambs
for the slaughter if our sins be not pardoned” (Matthew Henry). Therefore, Jesus
urged, <i>“Do not work for the food that perishes, but for the food that
endures to eternal life, which the Son of Man will give to you” </i>(John
6:27). <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="mso-bidi-font-size: 12.0pt;"><span style="font-family: Verdana, sans-serif; font-size: large;">The will of God, for which we are to pray in the third petition, was
the driving consideration of the Savior’s life. He said, <i>“I have come down
from heaven, not to do my own will but the will of him who sent me”</i> (John
6:38). God’s will must likewise be the motivation of all He creatures. Jesus concluded,
<i>“For this is the will of my Father, that everyone who looks on the Son and
believes in him should have eternal life, and I will raise him up on the last
day”</i> (John 6:40). Eternal life is the greatest need and Jesus is the Bread
that satisfies that need. <i>“This is the bread that comes down from heaven, so
that one may eat of it and not die. I am the living bread that came down from
heaven. If anyone eats of this bread, he will live forever. And the bread that
I will give for the life of the world is my flesh”</i> (John 6:50, 51).<o:p></o:p></span></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-14367652104385157552020-04-22T13:11:00.001-07:002020-04-22T13:11:14.236-07:00A Powerful Church<br />
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><i>“The Lord added to </i>[the church’s]<i> number day by
day those who were being saved”</i> (Acts 2:47).</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">In an article entitled, <i>What
Did They Mean, “Believe in Christ?</i>” (April 17, 2020) on the Midwestern
Theological Seminary’s resource website, <i>For the Church</i>, Jim Elliff wrote:
<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 27pt 6pt 0.25in; text-align: justify;">
<span style="font-family: Verdana, sans-serif; font-size: large;">“In the early days of Christianity, scores of people
believed. It is the suddenness of belief that shocks you. In a moment, before a
day was over, or before a few days had elapsed, so many turned from paganism or
centuries-old religious traditions to Christ. ... In all cases, it seemed that
it was a sudden experience that turned them from unbelief to belief.”<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The article develops what
believing in Jesus meant—fully embracing His person, His values, and His
vision. When one genuinely believes in Jesus, he becomes a <i>follower</i>, or
in Elliff’s words, “Believing is buying in fully to the way of Christ, his
vision for the world and for life.” This requires that believers count
everything once valued as worthless because they now embrace the superior worth
of Jesus. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Turn the focus now to the <i>church</i>.
Why was the church more powerful and influential in its beginning than it is
today? The Lord has not changed (Hebrews 13:8). His purpose for His church has
not been thwarted (Matthew 16:18). His commission has not been withdrawn
(Matthew 28:19). So, why is there such a difference between the powerful early
church and her seeming fruitless modern version? <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The reason is found in Revelation
and the letters to the seven churches (Chapters 2 and 3). It did not take long for
these congregations besieged by the enemy to succumb to serious errors. All the
epistles in the NT support this fact. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The churches referenced in
Revelation are typical of churches throughout the gospel age. Of the seven, only
two (Smyrna and Philadelphia) escaped Christ’s criticism. The rest either failed
in obedience to Christ or tolerated corruption of His doctrine. For example, cold
Ephesus abandoned the love she had in her founding. Dead Sardis did not complete
her assigned works. Luke-warm Laodicea did not recognize her miserable
condition. On the other hand, Careless Pergamum allowed false teachers. Tolerant
Thyatira encouraged shameless doctrines. Nevertheless, whatever the error or
sin, there remained in each church a few saints faithful to Jesus. They had
ears to hear, receiving Christ’s instruction to overcome and persevere for
which they were promised rewards in the glory of the eternal kingdom (2:7, 17,
24–29; 3:4–6, 20–22). So it is today.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Thus, in Elliff’s closing words, the
key to this faithfulness is “seeing the beauty and power and excellence of
Christ.” A friend recently posted: “If you don’t miss the church when you miss
church, there’s sure to be something missing somewhere else.” What is missing
is one’s devotion to Christ. A church is a congregation of devoted
Christ-followers united to enthusiastically <i>worship</i> of Christ, longing
for Him through prevailing <i>prayer</i>, hungering to know more of Him in His<i>
Word</i>, loving and serving Him and His people through <i>fellowship</i>, and selfless
<i>stewardship</i> of possessions (Acts 2:42–47). Oh, that God would grant us
in these last days a revival that would return His church to her original condition
for His glory.<o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com1tag:blogger.com,1999:blog-7564395652114370142.post-70145286563543805932020-04-16T10:42:00.000-07:002020-04-16T10:42:11.263-07:00Struggle in Prayer<br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Colossians 2 begins with Paul’s
statement of intention with respect to the churches in Colossae and Laodicea
that had never seen the apostle personally (v. 1; note 1:4, 7). He expressed a
great <i>struggle</i> (ESV; the AV has <i>conflict;</i> the Greek is <i>agon</i>,
meaning “to contend” or “to fight”) <i>for</i> (not against) these saints. The context
begins with 1:29 where Paul alludes to his intercessory prayer life in the
behalf of these churches. Although <i>prayer</i> is not specifically mentioned,
the terms he employed are used of his prayer life <span style="mso-bidi-font-style: italic;">(Romans 15:30)</span>. His praying involved, <i>laboring</i>
<i>“to the point of exhaustion, agonizing</i> [Greek; <i style="mso-bidi-font-style: normal;">agonizomai,</i><span style="mso-bidi-font-style: italic;"> the participle
form of </span><i style="mso-bidi-font-style: normal;">agon</i><span style="mso-bidi-font-style: italic;">, used in 2:1] <i>with the energy He </i></span>[God]<i>
works in me”</i> (a literal translation). <i>Laboring and struggling</i> (<i>agonizing</i><span style="mso-bidi-font-style: italic;">) describe serious praying that few
believers understand or experience. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><span style="font-family: Verdana, sans-serif; font-size: large;">Of course, this does not mean that one’s prayers are more
effective if somehow one is able to “wrestle with God” in order to persuade Him
to meet some need. Rather, Paul describes a <i style="mso-bidi-font-style: normal;">spiritual</i>
striving in and with <i style="mso-bidi-font-style: normal;">God’s</i> power, not
for personal benefit, but interceding for others. It recognizes the total
impotency of efforts in the flesh to achieve the desired result. True prayer is
and must be directed to the Father (Matthew 6:9), in the Son’s authority—<i>name</i>
(John 14:13, 14), and in the power of the Holy Spirit (Jude 20). When the
Spirit is at work, one’s praying will be mighty and effectual.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">True <i>“treasures of wisdom and knowledge”</i> (v. 3) is
what Paul desired for these saints. He wanted them to have full assurance and
understanding with respect to the will of God in Christ. The evidence of God’s
will in them was their <i>“being knit together in love.”</i> Paul could see in
them <i>“</i></span><i>good order and the firmness of</i> <i>faith in Christ</i>
(v. 5). Sadly, this state was endangered by some who would <i>“delude </i>[them]
<i>with plausible arguments,”</i> that is, specious discourse leading them into
error.<span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">
</span>(The Greek term translated <i>delude</i> is <i style="mso-bidi-font-style: normal;">paralogizomai, </i>means to cheat by false reckoning.) <span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">Thus, Paul sought to <i>encourage</i>
(ESV; the AV has<i> comfort</i>; the Greek is <i style="mso-bidi-font-style: normal;">parakaleo,</i><span style="mso-bidi-font-style: italic;"> meaning</span><i style="mso-bidi-font-style: normal;"> </i><span style="mso-bidi-font-style: italic;">“to
come along side” to help them (aid, counsel, or comfort, in this case, by prayer)
</span><i style="mso-bidi-font-style: normal;">“to reach all the riches of full
assurance of understanding and the knowledge of God’s mystery”</i><span style="mso-bidi-font-style: italic;"> (v. 2, ESV). Absent, </span>Paul <span style="mso-bidi-font-style: italic;">interceded in prayer for them,</span> enlisting
the Lord to intervene and divert them from the danger threatening them. This
was the will of the Lord and prayer was the means God used to help these
saints.<span style="mso-bidi-font-style: italic;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><span style="mso-bidi-font-style: italic;">This passage teaches us that prayer, the kind that is done in the Spirit—wrestling
and striving—the kind that characterized Paul’s life and ministry—is what we
need in our present hour. God requires this of us. We are duty bound as
soldiers of the cross to press this warfare in the heat of battle. We must also
be on guard against the enemy’s efforts to deceive and distract us. We must not
despair. We must not surrender ground. We must stay strong, stand firm, and
continue </span><i style="mso-bidi-font-style: normal;">“praying at all times in
the Spirit, with all prayer and supplication”</i><span style="mso-bidi-font-style: italic;"> (Ephesians 6:18). May we be faithful to this call. <o:p></o:p></span></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-68693395444607410762020-04-09T13:56:00.001-07:002020-04-09T13:59:19.301-07:00The Lord’s Prayer <br />
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The Lord’s Prayer (Matthew
6:9–13) is commonly recited in liturgical worship services. However, the Lord
Jesus gave it to His people, not as a ritual prayer, but as a <i>model</i> on
which to base their prayers. Although I have no objection to repeating the
prayer (as I have done many times), Jesus specifically stated, <i>“pray then <b>like</b>
this.”</i> In other words, use this as a template and pray your own prayer. This
understanding is supported in Luke 11. The chapter opens with our Lord’s
disciples observing His praying. When He finished, they asked, <i>“Teach us to
pray.”</i> It is not readily obvious how the creature is able to approach the
unseen Creator to address his needs and concerns. Nevertheless, Jesus makes it
very clear that His people are invited to come into God’s presence and plead their
cause. In Luke 18:1 Jesus <i>“told them a parable to the effect that they ought
always to pray and not lose heart.”</i> He closed the parable with this
assurance: <i>“Will not God give justice to his elect, who cry to him day and
night? . . . He will give justice to them speedily”</i> (vv. 7, 8). In John
15:7 Jesus taught, <i>“If you abide in me, and my words abide in you, ask whatever
you wish, and it will be done for you.”</i> What a promise!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">So, let us examine the model. It
is basically divided into three sections. The first section honors God and
provokes the need of the one praying to recognize and understand His superior
and exalted status. Jesus introduced a powerful and glorious truth—the eternal
God is our <i>Father</i>. It also elevates the importance of His will over everything.
<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The second section humbles the heart
of the creature by acknowledging his utter dependence upon God for one’s
physical needs, even life itself. Bread is the symbol what is needed to sustain
life (John 6: 35, 51). Jesus is the Bread of Life—the source of one’s greatest
need, life </span><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">from </span><span style="font-family: verdana, sans-serif; font-size: large; text-indent: 22.5pt;">spiritual death.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The third section extends the
humbling to the greater need of the soul for forgiveness of sins, the need to
escape temptation, and the deliverance from the evil one, Satan. The prayer
ends in the AV with an affirmation that the kingdom, power, and glory belong to
God. (Although the statement is absent in many early manuscripts, it appears very
early in the first century in Christian liturgy. It is suggested the sentence comes
from David: <i>“Yours, O <span style="font-variant: small-caps;">Lord</span>, is
the greatness and the power and the glory and the victory and the majesty, for
all that is in the heavens and in the earth is yours. Yours is the kingdom, O <span style="font-variant: small-caps;">Lord</span>, and you are exalted as head above
all”</i> [1 Chronicles 29:11]).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Prayer is hard because it
requires <i>humbling</i> since true praying is utter dependence on God for
everything. Praying is difficult because narcissistic human nature exults in self-adoration,
the pride of independence, and the rush of self-confidence. Much “praying” is
but a request for divine assistance in the pursuit of one’s own life plan.
However, only those who do the will of God will enter the kingdom of God (Matthew
7:21). Thus, the ones possessing this eternal life must and will focus on the
priority of God’s kingdom over all personal desires by eager submission to His
will. All godly beggars thankfully accept only a daily provision without worry
or concern for tomorrow. These broken saints also bask in the wonder of God’s forgiveness
and thus extend that mercy to all personal offenders. Lord, teach us to pray. <o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-88668094846964927282020-04-02T12:23:00.000-07:002020-04-02T12:23:14.601-07:00The Fear of Sudden Terror<br />
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">“Do
not be afraid </span></i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">[</span><i style="mso-bidi-font-style: normal;">yareʾ, </i><span style="mso-bidi-font-style: italic;">verb]</span><i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"> of sudden terror </span></i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">[</span><i style="mso-bidi-font-style: normal;">pachad, </i><span style="mso-bidi-font-style: italic;">noun]</span><i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"> or of the ruin of the wicked, when it comes, for the <span style="font-variant: small-caps;">Lord</span> will be your confidence and will
keep your foot from being caught”</span></i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"> (Proverbs 3:25, 26 ESV). <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;">The Authorized Version reads, <i>“Be
not afraid of sudden fear, neither of the desolation of the wicked, when it
cometh. For the L<span style="font-variant: small-caps;">ord</span> shall be thy
confidence and shall keep thy foot from being taken”</i> <span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">(Proverbs
3:25, 26)</span>.<span style="mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><span style="mso-bidi-font-family: "Times New Roman";">Several words in the Hebrew language are translated <i>fear</i>.
The verb translated <i>afraid</i> is </span><i style="mso-bidi-font-style: normal;">yireʾ,</i><span style="mso-bidi-font-style: italic;"> which describes a state of mind—afraid,
terrified, or in the shock of awe. Scripture consistently forbids one to fear
anything but God. </span><i style="mso-bidi-font-style: normal;"><span style="mso-bidi-font-family: "Times New Roman";">“The fear </span></i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-style: italic;">[</span><i style="mso-bidi-font-style: normal;">yirʾah, noun</i><span style="mso-bidi-font-style: italic;">]</span><i style="mso-bidi-font-style: normal;"><span style="mso-bidi-font-family: "Times New Roman";"> of the </span><span style="font-variant: small-caps;">Lord</span>
</i><i style="mso-bidi-font-style: normal;"><span style="mso-bidi-font-family: "Times New Roman";">is the beginning of wisdom; all those who practice it have a
good understanding”</span></i><span style="mso-bidi-font-style: italic;"> (Psalm
111:10).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><span style="mso-bidi-font-style: italic;">Spiritual wisdom results from practicing the fear of the Lord. Proverbs
begins with an exhortation for the wise (the God-fearer) to hear and increase
learning (1:5, 6). This is followed by a factual statement: </span><i style="mso-bidi-font-style: normal;">“The fear of the <span style="font-variant: small-caps;">Lord</span> is the beginning of knowledge; fools despise wisdom and
instruction”</i><span style="mso-bidi-font-style: italic;"> (1:5, 6). Fools hate
knowledge (1:22). A fool is one who rejects God and chooses to follow his own
course (iniquity). Because the fool refuses to listen to the Lord and ignores
His counsel and reproof, the Lord declares, </span><i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">“I also will laugh at your
calamity; I will mock when <span style="color: black;">terror</span> </span></i><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">[</span><i style="mso-bidi-font-style: normal;">pachad, </i><span style="mso-bidi-font-style: italic;">noun]</span><i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"> strikes you, when <span style="color: black;">terror </span></span></i><span style="color: black; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">[</span><i style="mso-bidi-font-style: normal;">pachad, </i><span style="mso-bidi-font-style: italic;">noun]</span><i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;"> strikes you like a storm and your calamity comes like a
whirlwind, when distress and anguish come upon you. Then they will call upon
me, but I will not answer; they will seek me diligently but will not find me”</span></i>
(1:26–28).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><i style="mso-bidi-font-style: normal;">Pacḥad </i><span style="mso-bidi-font-style: italic;">is the </span><i style="mso-bidi-font-style: normal;">experience</i><span style="mso-bidi-font-style: italic;"> of terror, particularly the </span>abject terror of those experiencing
the wrath of God:<i style="mso-bidi-font-style: normal;"> “In that day the
Egyptians will be like women, and tremble with <span style="color: black;">fear </span></i><span style="color: black; mso-bidi-font-style: italic;">[</span><i style="mso-bidi-font-style: normal;">pachad</i><span style="mso-bidi-font-style: italic;">]</span><i style="mso-bidi-font-style: normal;"> before the hand that the <span style="font-variant: small-caps;">Lord</span> of hosts shakes over them. And the
land of Judah will become a terror </i><span style="mso-bidi-font-style: italic;">[</span><i style="mso-bidi-font-style: normal;">chagaʾ, </i><span style="mso-bidi-font-style: italic;">a reeling or spinning due to fear]</span><i style="mso-bidi-font-style: normal;"> to the Egyptians. Everyone to whom it is mentioned will <span style="color: black;">fear </span></i><span style="color: black; mso-bidi-font-style: italic;">[</span><i style="mso-bidi-font-style: normal;">pachad</i><span style="mso-bidi-font-style: italic;">]</span><i style="mso-bidi-font-style: normal;">
because of the purpose that the <span style="font-variant: small-caps;">Lord</span>
of hosts has purposed against them”</i><span style="mso-bidi-font-style: italic;">
(Isaiah 19:16, 17).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><span style="mso-bidi-font-style: italic;">In other words, the fear and terror experienced in a calamity, that is,
whatever causes </span>distress or burden like the pandemic we are experiencing,
must not be experienced by the people of God. These calamities fulfill the purpose
of the Lord. And, those who listen to the Lord and fear Him exclusively—who <i>practice</i>
the fear of the Lord, being wise in the ways of God—will not fear. Rather, they
will trust the Lord because He is their <i>confidence</i>, their <i>hope</i>;
and He will keep them from the ruin of destruction. Sudden terror, however,
will be the ruin of the wicked.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Verdana, sans-serif; font-size: large;"><i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">“Do not be afraid of sudden terror or of the ruin of the
wicked, when it comes, for the <span style="font-variant: small-caps;">Lord</span>
will be your confidence and will keep your foot from being caught”</span></i><span style="mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt;">
(Proverbs 3:25, 26 ESV).</span><o:p></o:p></span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-21649711606392582802020-03-26T13:24:00.000-07:002020-04-03T19:55:01.748-07:00A Proper Response<div style="text-align: justify;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">As I sit and ponder the sudden events that have radically altered our lives in the last week, I am reminded of this passage in the Revelation: <i>“For this reason her plagues will come in a single day, death and mourning and famine . . . and in a single hour all this wealth has been laid waste” </i>(18:8, 17 ESV). I am not suggesting that this is being fulfilled now. I don’t know, but it is eerily applicable to this hour. The <i>“her”</i> of the verse refers to <i>“the great prostitute who is seated on many waters . . . the great city that has dominion over the kings of the earth”</i> (Revelation 17:1, 18 ESV). This city, the identity of which has been the object of much speculation, certainly reflects our modern culture: <i>“She glorified herself and lived in luxury . . . and in her heart she says, I sit as a queen”</i> (18:7 ESV). Ah, but overnight nothing but uncertainty. </span></div>
<div style="text-align: justify;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">One would think this plague would drive people to God. Sadly, we see apparently little concern for that, possibly due to the godless evolutionary views of our origin. Instead, lots of prideful bravado touts our strengths as Americans who can deal with anything and overcome. Oh, that God would open the eyes of the prideful to humble themselves and recognize their need for Him. Trials and hard providences should humble people. </span></div>
<div style="text-align: justify;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">We are in such a plague as described in the Old Testament and used by God to awaken His people. Churches are closed and trivial measures replace congregational worship on the Lord’s day. We have met the challenge with online streamed services, online giving (of course), and frivolous memes suggesting that now might be a good time to read your Bible, reach out to others, and “be the church” (whatever that means). The Lord has done this to awaken His sleeping church. <i>“Awake, O sleeper, and arise from the dead, and Christ will shine on you”</i> (Ephesians 5:13). His people must leave the realm of darkness and walk in the light that they may glorify Him. </span></div>
<div style="text-align: justify;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Jeremiah exhorts: <i>“Give glory to the LORD your God before he brings darkness, before your feet stumble on the twilight mountains, and while you look for light he turns it into gloom and makes it deep darkness. But if you will not listen, my soul will weep in secret for your pride; my eyes will weep bitterly and run down with tears, because the LORD’s flock has been taken captive”</i> (Jeremiah 13:16, 17). Where is brokenness over sin and the idolatries that have distracted believers, disrupted churches, and destroyed her power and influence over the culture? Where is repentance, pleadings after God in the night seasons with fasting and humbling before His awful majesty? On the positive side, however, Jesus promises: <i>“Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom”</i> (Luke 12:32 ESV).</span></div>
<div style="text-align: justify;">
<br /></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0tag:blogger.com,1999:blog-7564395652114370142.post-52668375178137602432020-03-19T07:03:00.001-07:002020-03-19T07:04:11.543-07:00How Do We Pray? “Hallowed Be Your Name” (Matthew 6:9-13; Luke 11:1-4)<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">Praying is very difficult for
most Christians; therefore, on two occasions Jesus gave a model prayer for the
disciples to use as a template. This model prayer is made up of seven petitions,
two groups of three and four respectively. The first three relate to the cause
of God and His kingdom; the last four relate to the prayers’ daily concerns.
The model teaches that one’s primary duty in praying is to die to self by giving
the Lord the preeminence in all things. We cannot pray aright unless the glory
of God is dominant in all our desires. Too many prayers are, rather, selfish
concerns aimed at making one’s own life more comfortable. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">We should be warned that when prayer
becomes a stubborn insistence on one’s own way, God might answer such a foolish
and selfish prayer but send judgment also. This He did with Israel: <i>“He gave
them what they asked but sent a wasting disease among them”</i> (Psalm 106:15).
Israel’s prayer gave no thought to the glory of God. Thus, we are instructed to
cherish a deep sense of the ineffable (indescribable) holiness of God, and all
our prayers should reflect a longing for honor of His holy name. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 22.5pt;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">We must never ask God to bestow
anything on us that would contradict His holiness. This fact is understood in
the very first petition: <i>“Hallowed be your name.”</i> <i>Hallowed</i> is an
old Middle English word that means “to set apart as being sacred.” It expresses
the desire for God’s matchless <i>name</i> to be reverenced, adored, and
glorified. The Greek word translated here is a passive imperative—a command to
let something be. In other words, we are commanded to let God cause His name to
be held in the utmost respect and honor and that His fame will spread abroad
and be magnified. The use of the word <i>name</i> points to His reputation
among men. <i>“They that know your name</i> [that is, your glorious reputation]
<i>will put their trust in you”</i> (Psalm 9:10). The divine name puts before
us all that God has revealed to us concerning Himself as in such names and
titles as the Almighty, the Lord of hosts, Jehovah, our Father, and any other
designation in which He has disclosed Himself to us. <i>“Give unto the Lord the
glory due unto His name”</i> (Psalm 96:8). <o:p></o:p></span></div>
<div style="text-align: justify;">
<span style="font-family: "verdana" , sans-serif; font-size: large;">The Puritan, Thomas Manton, wrote: “In this petition the glory of God is
both desired and promised on our part; for every prayer is both an expression of
a desire and also an implicit vow or solemn obligation that we take upon
ourselves to prosecute [to act on] what we ask. Prayer is a preaching to
ourselves in God’s hearing: we speak to God to warn ourselves, not for His
information, but for our edification.” We mock God if we address Him in pious
words but have no intention of striving with our might to live in harmony with
all that His holy name implies. </span></div>
Word from the Wordhttp://www.blogger.com/profile/15438443804247929301noreply@blogger.com0