My
wife and I live in a quiet 55+ community of approximately 125 mobile
homes. The neighbors are great and everyone just “gets along”.
But, the trees are just planted a little too close to the homes,
which, over time, causes the cement of the carports to buckle and
need to be replaced.
So,
when I saw this picture today, I thought of the power of tree growth
and what is possible from a single seed. Jesus spoke of many things,
many of them quite simple, yet profound. Below, is the parable of the
sower and also Paul’s comments on the true power behind the
process. The Bible says...
Matthew
13 ( World English
Bible )
1
On that day Jesus went out of the house, and sat by
the seaside.
2
Great multitudes gathered to
him, so that he entered into a boat, and sat, and all the multitude
stood on the beach.
3
He spoke to them many things in
parables, saying, “Behold, a farmer
went out to sow.
4
As he sowed, some
seeds fell by the roadside, and
the birds came and devoured them.
5
Others fell on rocky
ground, where they didn’t have
much soil, and immediately they sprang up, because they had no depth
of earth.
6
When the sun had risen, they
were scorched. Because they had no root, they withered away.
7
Others fell among
thorns.
The thorns grew up and choked them.
8
Others fell on good
soil,
and yielded fruit: some one hundred times as much, some sixty, and
some thirty.
9
He who has ears to hear,
let him hear.”
1
Corinthians 3 ( WEB)
1
Brothers, I couldn’t speak to you as to spiritual,
but as to fleshly, as to babies in Christ.
2
I fed you with milk, not with
meat; for you weren’t yet ready. Indeed, not even now are you
ready,
3
for you are still fleshly. For
insofar as there is jealousy, strife, and factions among you, aren’t
you fleshly, and don’t you walk in the ways of men?
4
For when one says, “I follow
Paul,” and another, “I follow Apollos,” aren’t you fleshly?
5
Who then is Apollos, and who
is Paul, but servants through whom you believed; and each as the Lord
gave to him?
6
I planted. Apollos watered. But
God gave the increase.
7
So then neither he who plants
is anything, nor he who waters, but God who gives the increase.
8
Now he who plants and he who
waters are the same, but each will receive his own reward according
to his own labor.
9
For we are God’s fellow
workers. You are God’s farming, God’s building.
10
According to the grace of God
which was given to me, as a wise master builder I laid a foundation,
and another builds on it. But let each man be careful how he builds
on it.
11
For no one can lay any other
foundation than that which has been laid, which is Jesus Christ.
12
But if anyone builds on the
foundation with gold, silver, costly stones, wood, hay, or stubble;
13
each man’s work will be
revealed. For the Day will declare it, because it is revealed in
fire; and the fire itself will test what sort of work each man’s
work is.
14
If any man’s work remains
which he built on it, he will receive a reward.
15
If any man’s work is burned,
he will suffer loss, but he himself will be saved, but as through
fire.
When
seed is sown, no one knows what will become of it. The difference of
soil may result in a wide difference in the yield of any crop. For
human beings, the soil represents our receptivity to the truth of the
God and our willingness to obey its teachings. Our attitudes will
affect our spiritual future and ultimately our fate at the final
judgment.
More
than this, we need to understand the TRUE POWER behind what
the seed will do comes from God and not ourselves. Some people will
listen and others will not. Ultimately, God causes the spiritual
growth of churches. Those who share the word with others are just
messengers, nothing more. This is true for even the most talented,
most committed and most hard working of us.
Today,
remember this my fellow Christian: God alone causes growth; HE
alone affects the heart of human beings. Consider this and be humble
in all that you do for God!
“Pope stresses spirit over rules” read the front page headline of Saturday’s Kansas City Star.
The article reported Pope Francis’ news conference at the Vatican
Friday unveiling his latest 260 page writing entitled “Amoris Letitia”
or “The Joy of Love.” According to the article “Francis’ worldwide
challenge (is) to minister to the consciences of people in all their
fragile imperfections and not be cornered by rigorous doctrine.”
“I understand those who prefer a more rigorous pastoral care which
leaves no more for confusion,” Francis wrote. “But I sincerely believe
that Jesus wants a church attentive to the goodness which the Holy
Spirit sows in the midst of human weakness.”
I’m not an expert on Catholic doctrine, but just a cursory reading of
responses by those who are reveals a divide among liberals and
conservatives in the Catholic church.
Some see this as a call , as reported by the Star, for a change that
“opens the door to broader thinking around divorce, remarriage, love and
sex.” Jim Caccamo, executive director of the Ignatian Spirituality
Center in Kansas City applauded the direction that Francis is leading
saying, “When people in irregular situations feel love, forgiveness and
mercy, it causes them to act more comfortable and forgiving in life
themselves.”
Apparently the Pope’s paper, while it pleased many progressives, did
not proceed far enough in the direction they desire. They are hoping to
expand the “Joy of Love” to accept homosexuals and those in homosexual
marriages into the fellowship of the Catholic church. While the Pope’s
pontifications stopped short of that, they are hopeful for a more
merciful day.
ThePreachersWord is more concerned about God’s Word on matters of
rules and relationships, morals and mercy, and the joy of love. Consider
these four simple observations
(1) The Bible is our guide in all matters of morals and Christian living.
The apostle Peter affirms that we have been given “all things that
pertain to life and godliness” (2 Pet. 1:3). The Scripture, not the
writings of mere men, is inspirited of God. It is profitable for
doctrine, for reproof, for correction and instruction in righteousness”
(2 Tim. 3:16-17). No blog, paper, book or pronouncement of a religious
leader can change God’s infallible, eternal guide for the human race.
(2) God is love.
The Bible, from Genesis to Revelation, constantly affirms that God is
the epitome of love. He loved mankind so much that He sent Jesus on a
rescue mission to earth to redeem us from our sins. “For God so loved
the world that He gave His only begotten Son, that whoever believes in
Him should not perish but have everlasting life” (John 3:16).
(3) God is also a God of law.
Love and law are not mutually exclusive with God. The Old Testament
is filled with statements and examples of God’s love for His people, yet
he revealed to them a law to follow. Jesus also calls us to “love one
another,” but has given us a law to obey.
Jesus said, “Why do you call me Lord, Lord, and do not the things
which I say?” (Lk 6:46). And the Lord says, “If you love me, keep my
commandments” (Jn 14:15).
(4) The joy of love does not exempt us from the law of the Lord.
The Bible speaks often of the joy of the Christian life. “The joy of
faith” (Phil 1:25) should fill our hearts and issue itself in fruit of
the spirit (Gal. 5:22-23). Peace, patience, kindness and goodness are
reflections of a spirit that is in tune with God.
However, love is even called “the fulfillment of the law” (Rom.
13:10). Love for God leads us to honor Him, exalt His Word, and obey His
laws for our lives (Deut 30:20).
Love does not negate God’s laws on marriage, divorce, sexuality,
salvation or sanctification. No man has the right to amend, change or
alter what God has revealed to us.
The true call for Christians in this secular age is to love God with
all our being. Accept His word. Obey His rules. And share His message to
saint and sinner alike in the spirit of love.
In his book The Encyclopedia of Biblical Errancy,
skeptic Dennis McKinsey confidently asserts that the “contradictory”
genealogies found in Matthew 1 and Luke 3 open up “a Pandora’s box that
apologists would just as soon remained closed forever.”1 One “contradiction” he cited revolves around the father of Joseph.2 Whereas Matthew 1:16 states that “Jacob begot Joseph
the husband of Mary, of whom was born Jesus who is called Christ,” Luke
3:23 says, “Jesus Himself began His ministry at about thirty years of
age, being (as was supposed) the son of Joseph, the son of Heli.”
How is it that Joseph could be the son of both Jacob and Heli? Is this a
contradiction that Christian apologists prefer to keep under lock and
key as McKinsey suggests? Not at all.
Admittedly, on the surface, the two statements may
appear contradictory. However, there actually is a very simple
explanation for the differences in the two verses: Matthew gives the
genealogy of Jesus through Joseph, while Luke presents the genealogy of
Jesus through His mother, Mary. Thus, Jacob is Joseph’s father (in
Matthew 1:16), while Heli is Mary’s (in Luke 3:23).
But how can this be? Luke does not say that Mary is the offspring of
Heli; rather, “Joseph” is “the son of Heli.” What logical, biblically
sound explanation leads to the rational conclusion that Luke 3 is the
genealogy of Jesus through His mother, Mary? Consider the following
seven points.
First, the two genealogies are totally different from the time of
David to Jesus. It’s not merely that two different “grandfathers” of
Jesus are listed—all the names given for the preceding 1,000 years before Christ are different
(except in the case of Zerubbabel and Shealtiel, where there likely was
intermarriage among the two families, or else they were different
people who wore the same names). Joseph descended from David’s son,
Solomon (Matthew 1:6-7), while Mary descended from David’s son, Nathan
(Luke 3:31).
Second, Matthew and Luke were writing to different audiences: Matthew
to the Jews and Luke to the Greeks. From the beginning of Matthew’s
Gospel account, he focused on Jesus’ connection to Abraham and David,
from whom the Old Testament repeatedly prophesied that the Messiah would
come. Luke, on the other hand, writing to a broader audience, took the
genealogy of Jesus all the way back to Adam (the father of all mankind) and to God (the Creator of all mankind).
Third, though writing to a wider audience, Luke follows the Jewish
tradition of only mentioning males in a line of descent. David Roper
noted: “Women might be mentioned incidentally (Mt. 1:3,5), but the lines
of descent were through men…. [A]s a rule, Jews did not include women
in genealogies.”3
What’s more, according to Adam Clarke, “whenever a family happened to
end with a daughter, instead of naming her in the genealogy, they
inserted her husband, as the son of him who was, in reality, but his
father-in-law.”4 Thus, Luke gives a fleshly genealogy of the virgin-born Jesus (Luke 1:26-38; 2:1-7) through His mother, Mary, though designated by her husband’s name.
Fourth, the terms “son” and “daughter” are used in Scripture in a wide variety
of ways. “Son” may mean (among other things) son by actual birth,
grandson (Genesis 29:5; cf. 24:24,29), descendant (Matthew 1:1), step
son (Matthew 13:55; Luke 4:22), as well as son-in-law (1 Samuel 18:27;
cf. 24:16).5
Likewise, in addition to the ordinary usage of the word, Bible writers
used the term “daughter” to designate daughter-in-law (Ruth 2:2), female
descendant (Luke 1:5; 13:16), the women of a particular place taken
collectively (Luke 23:28), women in general (Proverbs 31:29), etc.6 In short, in different senses, Joseph, Mary, and Jesus were all “of Heli.”
Fifth, Matthew tells of the coming and arrival of Jesus from Joseph’s perspective, while Luke writes from Mary’s point
of view. Give serious attention to the following narratives of Matthew
and Luke and consider how different their overall frame of references
are:
From Matthew (1:18-2:1a):
Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you
Mary your wife, for that which is conceived in her is of the Holy
Spirit. And she will bring forth a Son, and you shall call His name
Jesus, for He will save His people from their sins.” So all this was
done that it might be fulfilled which was spoken by the Lord through the
prophet, saying: “Behold, the virgin shall be with child, and bear a
Son, and they shall call His name Immanuel,” which is translated, “God
with us.” Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name Jesus. Now after Jesus was born in Bethlehem of Judea in the days of Herod the king….
From Luke (1:26-49,56; 2:7,17b-19):
Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And having come in, the angel said to her, “Rejoice, highly favored one, the Lord is with you; blessed are you among women!” But when she saw him, she was troubled at his saying, and considered what manner of greeting this was. Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive
in your womb and bring forth a Son, and shall call His name Jesus. He
will be great, and will be called the Son of the Highest; and the Lord
God will give Him the throne of His father David. And He will reign over
the house of Jacob forever, and of His kingdom there will be no end.”
Then Mary said to the angel, “How can this be, since I do not know a man?” And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God. Now indeed, Elizabeth your relative
has also conceived a son in her old age; and this is now the sixth
month for her who was called barren. For with God nothing will be
impossible.” Then Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” And the angel departed from her.
Now Mary arose in those days and went into the hill
country with haste, to a city of Judah, and entered the house of
Zacharias and greeted Elizabeth. And it happened, when Elizabeth heard
the greeting of Mary, that the babe leaped in her womb;
and Elizabeth was filled with the Holy Spirit. Then she spoke out with a
loud voice and said, “Blessed are you among women, and blessed is the fruit of your womb! But why is this granted to me, that the mother of my Lord
should come to me? For indeed, as soon as the voice of your greeting
sounded in my ears, the babe leaped in my womb for joy. Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord.”
And Mary said: “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior. For He has regarded the lowly state of His maidservant; for behold, henceforth all generations will call me blessed. For He who is mighty has done great things for me, and holy is His name….” And Mary remained with her about three months, and returned to her house….
And she [Mary] brought forth her firstborn Son, and wrapped Him in swaddling cloths….
[T]hey [the shepherds] made widely known the saying which was told
them concerning this Child. And all those who heard it marveled at those
things which were told them by the shepherds. But Mary kept all these things and pondered them in her heart.
Given the Gospel writers’ stark differences in
perspectives of the accounts of the coming and arrival of Jesus—with
Matthew’s clear focus on Joseph and Luke’s heavy attention on Mary—it
was perfectly natural for Matthew to give the genealogy of Jesus through Joseph and Luke through Mary.
Sixth, the Greek article tou (“the”) is absent before Joseph’s name in Luke’s genealogy of Christ. Yet, as Frederic Godet correctly highlighted, the word occurs before every one of the other names in the genealogy (e.g., the Heli, the Matthat…the Adam, the God).7 Godet also noted: “In the genealogy of Matthew, the article ton8
is put in the same way before each proper name, which clearly proves
that it was the ordinary form in vogue in this kind of document.”9 Thus,
“[t]his want of the article [in Luke’s genealogy—EL] puts the name Joseph outside the genealogical series properly so called, and assigns to it a peculiar position.”10 Perhaps such peculiarity is a heavy hint of this genealogy being through Jesus’ maternal grandfather (Heli), and not Joseph.
Finally, “If Luke were presenting Joseph’s genealogy,” Lenski
logically argues, “it would according to his own statement be the
genealogy only of the supposed father of Jesus, and of what
value would such a genealogy be? No man could find a reference to the
legal relation of Joseph to Jesus in hos enomizeto”11 (“as was supposed”).12
Furthermore, Roper suggests, “The phrase ‘being, as supposed, the son
of Joseph’ should probably be thought of as parenthetical, with the
words son of Eli [or Heli—EL] referring to Jesus, not Joseph.”13 Thus, as A.T. Robertson concluded, “Jesus would…be Heli’s grandson, an allowable meaning of ‘son.’”14 In fact, not only should
[t]he parenthesis in our versions…be extended to include the name Joseph: “(as was supposed of Joseph).”
To shorten it as is done in our versions makes the entire list up to
“of God” (v. 38) dependent on “as was supposed,” for there is no way to
restrict this clause except by including “of Joseph” in it as a part of
the parenthesis.15
The New Testament Greek manuscripts lack parentheses in Luke 3:23,
just as they lack parentheses and all other sorts of punctation
throughout (which English Bible translators have added in attempts at
greater clarity). Though “as was supposed” is undoubtedly a
parenthetical expression, it makes better sense if such includes Joseph
[“(as was supposed of Joseph)”]. Had this fuller
expression been made parenthetical long ago, fewer individuals might
have had difficulties seeing Mary’s ancestry in Luke’s genealogy of
Christ.
In conclusion, it is perfectly logical to argue that Luke did not trace Jesus’ legal lineage from Joseph back to David and Abraham (as did Matthew). Rather, he traced the physical bloodline
of His virgin mother (not his stepfather) back to David, Abraham, and
Adam. Such a logically possible explanation exonerates Luke and Matthew
of any error in their penning of Jesus’ genealogies.
Endnotes
1 Dennis McKinsey (1995), The Encyclopedia of Biblical Errancy (Amherst, NY: Prometheus), p. 46.
2 Ibid., p. 80.
3 David Roper (2003), Truth for Today Commentary: The Life of Christ (Searcy, AR: Resource Publications), 1:43.
4 Adam Clarke (1996), Adam Clarke’s Commentary (Electronic Database: Biblesoft).
5
In fact, as Dave Miller explained, “[T]he Jews had no word to express
this concept [of a son-in-law—EL] and so just used ‘son’” [Dave Miller
(2003), “The Genealogies of Matthew and Luke,”
https://apologeticspress.org/APContent.aspx?article=932].
6 See “Daughter” (1996), International Standard Bible Encyclopaedia (Electronic Database: Biblesoft).
7 Frederic Godet (1881), A Commentary on The Gospel of St. Luke (New York: I.K. Funk), 1:128, www.google.com/books/edition/A_Commentary_on_the_Gospel_of_St_Luke/htQ2AAAAMAAJ?hl=en&gbpv=1.
8 “The Definite Article ‘the’ has various endings (e.g., u and n—EL), which show the function of the word it describes in the sentence” (see “Grammar: The Definite Article,” in Shirley’s Greek Courses, http://www.drshirley.org/greek/grammar/g_def-art.pdf).
9 Godet, 1:128.
10 Ibid., emp. added.
11 R.C.H. Lenski (1961), The Interpretation of the St. Luke’s Gospel (Minneapolis, MN: Augsburg), p. 219, emp. in orig.
12 Joel Green noted in his commentary on Luke that “[o]ther appearances of the verb [nomizo—EL] ‘to think’ or ‘to assume’ [translated ‘as was supposed’ in Luke 3:23—EL] in Luke-Acts show that Luke has in mind an assumption, wrongly made, that leads to persons acting as if it were true” [Joel Green (1997), The New International Commentary on the New Testament: The Gospel of Luke (Grand Rapids: Eerdmans), p. 189, emp. added]. Though obviously assumed to be, Jesus was not Joseph’s biological son.
13 Roper, 1:43, emp. in orig.
14 A.T. Robertson (1950), A Harmony of the Gospels for Students of the Life of Christ (New York: Harper & Row), p. 261, emp. added.
Around 1990 Rita and I were walking through the narrow
streets of a village in Germany after dark when two teenage
boys sauntered past singing, “Don’t worry. Be happy.”
This refrain from Bobby McFerrin’s song expresses two
teachings of Christ. “Do not worry about your life” (Matthew
6:25) and “Rejoice and be exceedingly glad” (Matthew 5:12).
This does not mean that we have no troubles. As Bobby
McFerrin sings: “In every life we have some trouble. When you
worry you make it double.”
Christians rejoice in God and cast their cares on Him.
Don’t worry!
Worry is excessive concern.
“Do not worry about your life” (Matthew 6:25). “Anxiety in
the heart of man causes depression, but a good word makes it
glad” (Proverbs 12:25).
Christians need not worry because God has promised: “I
will never leave you nor forsake you” (Hebrews 13:5).
“Therefore humble yourselves under the mighty hand of God,
that He may exalt you in due time, casting all your care upon
Him, for He cares for you” (1 Peter 5:6, 7).
A distinction must be made between healthy concern and
worry. Emotional involvement in problems is not wrong. It can
lead to constructive action. Paul spoke of his “deep concern for
all the churches” (2 Corinthians 11:28).
There is a big difference, however, between thinking about
a problem and worrying about a problem. Worry involves a
feeling of dread and anxiety that is negative, depressing,
exhausting and paralyzing.
Materialism causes much worry. We worry when we are
overly concerned about material and temporal things. Jesus
explained: “No one can serve two masters; for either he will
hate the one and love the other, or else he will be loyal to the
one and despise the other. You cannot serve God and
mammon. [Mammon is the god of money.] Therefore I say to
you, do not worry 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? Look at the
birds of the air, for they neither sow nor reap nor gather into
barns; yet your heavenly Father feeds them. Are you not of
more value than they?” (Matthew 6:24-26).
When we see how richly God provides for life on earth, we
know that He will care for us as well. “For your heavenly Father
knows that you need all these things. But seek first the
kingdom of God and His righteousness, and all these things
shall be added to you. Therefore do not worry about tomorrow,
for tomorrow will worry about its own things. Sufficient for the
day is its own trouble” (Matthew 6:32-34).1 Worry pulls
tomorrow’s clouds over today’s sunshine.
Trusting in the providence of God, we can take life as it
comes. Jesus does not deny that we have troubles. He just tells
us to deal with them one day at a time. Each day, God will give
us what we need for that day. Jesus tells us to pray, “Give us
day by day our daily bread” (Luke 11:3).
Paul also tells us to pray rather than worry: “Be anxious
for nothing, but in everything by prayer and supplication, with
thanksgiving, let your requests be made known to God”
(Philippians 4:6). Praying and thankfully counting our blessings
puts our troubles into perspective.
I once saw an amusing wall plaque: “Why pray when you
can worry?”
Worry is futile. If you can do something about a problem,
ask God for help and get to work. If you can do nothing about a
problem, turn it over to God in prayer.
Be happy!
God wants us to be happy. “Rejoice and be exceedingly
glad” (Matthew 5:12). “Rejoice always, pray without ceasing, in
everything give thanks; for this is the will of God in Christ Jesus
for you” (1 Thessalonians 5:16-18).
In Christ we have the joy of salvation. After the Philippian
jailer was baptized “he rejoiced, having believed in God with all
his household” (Acts 16:34). The Ethiopian eunuch went on his
way rejoicing after he was baptized by Philip (Acts 8:39).
“Therefore, having been justified by faith, we have peace
with God through our Lord Jesus Christ, through whom also we
have access by faith into this grace in which we stand, and
rejoice in hope of the glory of God” (Romans 5:1, 2). We rejoice
“in God through our Lord Jesus Christ, through whom we have
now received the reconciliation” (Romans 5:11).
The joy that dwells in the heart of a Christian does not
preclude grief. “Rejoice with those who rejoice, and weep with
those who weep” (Romans 12:15). “Jesus wept” even when He
knew He would raise Lazarus from the dead. But we are never
defeated by grief.
Even in the darkest hour we can have inner happiness
because we have hope. The resurrection of Christ is the
foundation of our hope of eternal life.
“Blessed be the God and Father of our Lord Jesus Christ,
who according to His abundant mercy has begotten us again to
a living hope through the resurrection of Jesus Christ from the
dead, to an inheritance incorruptible and undefiled and that
does not fade away, reserved in heaven for you, who are kept
by the power of God through faith for salvation ready to be
revealed in the last time. In this you greatly rejoice, though
now for a little while, if need be, you have been grieved by
various trials, that the genuineness of your faith, being much
more precious than gold that perishes, though it is tested by
fire, may be found to praise, honor, and glory at the revelation
of Jesus Christ, whom having not seen you love. Though now
you do not see Him, yet believing, you rejoice with joy
inexpressible and full of glory, receiving the end of your faith
the salvation of your souls” (1 Peter 1:3-9).
We can rejoice even in the midst of persecution: “Blessed
are you when they revile and persecute you, and say all kinds
of evil against you falsely for My sake. Rejoice and be
exceedingly glad, for great is your reward in heaven, for so
they persecuted the prophets who were before you” (Matthew
5:11, 12).
“Blessed are you when men hate you, and when they
exclude you, and revile you, and cast out your name as evil, for
the Son of Man’s sake. Rejoice in that day and leap for joy! for
indeed your reward is great in heaven, for in like manner their
fathers did to the prophets” (Luke 6:22, 23).
Peter explains: “Beloved, do not think it strange
concerning the fiery trial which is to try you, as though some
strange thing happened to you; but rejoice to the extent that
you partake of Christ’s sufferings, that when His glory is
revealed, you may also be glad with exceeding joy” (1 Peter
4:12, 13).
Jesus tells His followers: “Rejoice because your names are
written in heaven” (Luke 10:20). We rejoice because Jesus has
gone to prepare a place for us in heaven (John 14:1-3, 27, 28).
“Finally, my brethren, rejoice in the Lord” (Philippians
3:1). “Rejoice in the Lord always. Again I will say, rejoice!”
(Philippians 4:4).
Don’t worry. Be happy. Rejoice in God and cast your care on
Him.
Yet Jesus knew that people would tend to become slack in their
prayers - Lk 18:1
It is out of a similar concern that prompts two lessons devoted
specifically to "PRAYER"
It is hoped that you will be encouraged to be more diligent in
prayer as we examine:
Basic PRINCIPLES of prayer taught in God's Word
Suggestions concerning the PRACTICE of prayer in our daily
lives
[In this lesson, then, PRINCIPLES OF PRAYER, beginning with...]
CHARACTERISTICS OF ACCEPTABLE PRAYER
IT MUST BE OFFERED "IN FAITH"...
"And all things, whatever you ask in prayer, believing, you
will receive." - Mt 21:22
We must have faith in God, and in His ability to answer
- He 11:6
Otherwise, prayer will not be answered - cf. Jm 1:5-8
Is our faith weak? Then increase it with the help of God's
Word - Ro 10:17
IT MUST BE OFFERED "IN THE SPIRIT OF HUMILITY"...
Notice the example of the Pharisee and the publican
- Lk 18:9-14
Remember, "The LORD is near to those who have a broken heart,
and saves such as have a contrite spirit" - Ps 34:18
As quoted by James: "God resists the proud, but gives grace
to the humble" - Jm 4:6
IT MUST BE OFFERED "IN HARMONY WITH GOD'S WILL"...
God answers prayer that is offered "according to His will"
- 1Jn 5:14
Jesus provided the example for us in His prayers at Gethsemane
- Lk 22:42
Too often, prayers are unanswered because they are more con-
cerned with OUR will, rather than GOD'S will! - cf. Jm 4:3
IT MUST BE OFFERED "BY THOSE RIGHTEOUS BEFORE GOD"...
"For the eyes of the LORD are on the righteous, and His ears
are open to their prayers; but the face of the LORD is against
those who do evil" - 1Pe 3:12
The prayers of the righteous person are effective
- Jm 5:16-18
But those continuing in sin He will not hear! - Pr 28:9;
Is 59:1-2
To be righteous before God...
Requires that we submit to the "righteousness of God"
offered in Christ - cf. Ro 10:1-4
I.e., respond to the gospel of Christ - Ro 1:16-17
IT MUST BE OFFERED "IN THE SPIRIT OF THANKSGIVING"...
"giving thanks always for all things to God" - Ep 5:20
"in everything by prayer and supplication with thanksgiving"
- Php 4:6
"...prayer, being vigilant in it with thanksgiving" - Col 4:2
"pray without ceasing, in everything give thanks"
- 1Th 5:17-18
-- Do we think God will help us with our PRESENT BURDENS if we
don't take the time to thank Him for PAST BLESSINGS?
IT MUST BE OFFERED "WITH PERSISTENCE"...
Jesus illustrated this aspect of prayer through two parables
In our last study, we noted that being a Christian involves both
BLESSINGS and RESPONSIBILITIES
One of the blessings as well as an important responsibility for the
Christian is the practice of ASSEMBLING regularly with other
Christians
We have an example of Christians assembling in Ac 20:7
We have an explicit command not to forsake our assembling
together - He 10:25
The PURPOSE of our assembling is THREE-FOLD:
To express praise and devotion to God and Christ
To exhort and encourage our brethren to greater service - He 10:24-25
To receive such encouragement ourselves
In this study, we shall:
Briefly remark concerning the ACTIVITIES that we engage in during
our assemblies
See how every activity is designed to accomplish the three-fold
purpose described above
Suggest how we can get the most out of our public assemblies
THE ACTIVITIES OF OUR ASSEMBLIES
PRAYER...
We have several examples of group prayer in the early church
- Ac 4:23-24; 12:5,12
The value of such prayer is implied in Jm 5:16 (if such is
true concerning the prayer of ONE righteous man, how much
more the prayers of MANY righteous!)
The value of all prayer is seen further in Php 4:6-7
Thus prayer not only blesses (praises) God
But also blesses (benefits) those who pray!
HINT: To get the most out of public prayers, make them your
own!
In your heart, tell the Lord you agree with what is being
said by the one leading the prayer
Don't hesitate to offer a hearty "AMEN" if you agree
A memorial feast instituted by Jesus Himself - 1Co 11:23-26
In it we remember:
The sinless body offered on the cross in our place
The blood shed to provide forgiveness for our sins
Done faithfully, we proclaim our faith in the efficacy of
the Lord's death
It should be done with all seriousness and appropriateness
- 1Co 11:27-29
In a manner worthy of the One we are remembering
A time also to reflect upon our relationship with Him who
died for us
Done properly...
It honors Jesus ("This do, in remembrance of Me")
It renews us to greater faithfulness - 1Co 11:28-32
It strengthens our oneness in the body of Christ
- 1Co 10:17
We continually share in the "body and blood of the Lord"
- 1Co 10:16
Not literally
Perhaps referring to a continual communion with the
benefits of that sacrifice (e.g., forgiveness)
HINT: Reading passages like Isaiah 53, Psalms 22, and the
Gospel records of Christ's suffering and death while partaking
of the Supper can help keep our minds focused on what we are
doing
THE COLLECTION...
The early church is noteworthy for its love for one another
- Ac 2:44,45; 4:32-35
Such love went beyond those in the local congregation
- Ac 11:27-30
In time, a systematic manner for providing for needy
Christians was instituted - 1Co 16:1-2
The primary purpose of the collection, then, was to provide
for needy Christians
Locally and abroad
Including those who devote their lives to preaching the
gospel - 2Co 11:8,9; Php 4:10-18
How much should one give? The New Testament does not set a
percentage (like the "tithe", or a tenth, found in the Old
Testament), but rather instructs us to give according to the
following principles:
Such as praying and meditating upon what you are going to
do
Planning what you can do to make the assembly more edifying
(such as welcoming and visiting)
In other words, come to serve, not to be served (although
you will blessed in return by doing it this way)
The more you come, the more interest you show, the more (and
faster) you will grow!
This is true in any endeavor (e.g., physical exercise,
hobbies)
"How often do I have to come?" is an indication of grave
spiritual immaturity!
It displays a lack of true love for Christ and His
brethren
It shows that one is selfishly concerned with how little
they can do to save themselves
How does the love of God abide in such a person?
- cf. 1Jn 3:16-19
CONCLUSION
Rather, our attitude ought to be like that expressed by David in
Ps 122:1
Neglecting the assemblies is detrimental to our spiritual growth as
disciples of Christ
Do we express our love for God, our brethren, even our own selves as
we should?
One of the greatest spiritual blessings we enjoy in Christ in this
life is the fellowship we share in our public assemblies... Let's all
do our part to fully utilize that blessing!
SOME QUESTIONS TO STIMULATE YOUR THINKING...
Does one attend the assemblies to be entertained, or to serve?
Do you attend every assembly of the congregation where you are?
If not, are you praying to God to help you make it possible for you
to do so?
What can you do before the assemblies to get more out of them?
Every person has some big events in life (for example: birth,
graduation, marriage, death)
But the most important event for anyone is becoming a Christian!
Why? Because it affects both you and others for ETERNITY
Unfortunately, many people become Christians and do not really
appreciate it until late in life, if ever
But our service for Christ would be more productive and
infinitely more enjoyable if we began to grasp the true
significance of being Christians, and as such, the children of
God
This lesson is the first in a series designed to encourage and
instruct one to have "A Closer Walk With God," and to be more
fruitful in our service as disciples of Jesus Christ
[To help motivate us in fulfilling this goal, let's summarize just a
few of the blessings and responsibilities we have as Christians...]
