Sunday, November 29, 2009
Election, Foreknowledge, and Assurance
(I Peter 1:1-9)
First Peter addresses the concerns of suffering saints—specifically those who are suffering for their faith. Throughout this short book, the Apostle directs our attention from the sorrows of this life to the certain joys of eternity. Whenever the sufferings of this “present time” get us down, we should lift our eyes above the horizon of this sin-cursed earth (Rom. 8:18).
Our salvation is fundamental to meeting the trials of life joyfully. In the very first chapter of his epistle, Peter introduces us to three concepts that should encourage us as we face the challenges of life. The first concept is couched in the term “elect” (2). To be part of the “elect” means that one is part of the body of saints, those who are genuinely saved. God has determined to save all of the “elect.” How can one be certain he is “elect?” Simple: personal faith in Christ assures inclusion in the elect saints of God.
Far from being arbitrary, election is based upon God’s “foreknowledge” (2). The word “foreknowledge” speaks of God’s omniscience—His knowing things before they happen. Since faith is the prerequisite to salvation and God knows who will exercise faith, we are “elect” according to God’s “foreknowledge.” Simply put, those who trust Christ are known of God even before they exercise faith; and these are the “elect.”
Will all who trust in Christ ultimately be saved? Absolutely! Verse 9 assures us that, though we may go through trials and temptation, we will receive the “end” of our faith, “even the salvation of [our] souls.” Personal faith, then, places us in the company of the elect. God knows all who will trust in Christ (the elect), and He promises to save them. None of the elect shall be lost—all of the elect shall be saved! That’s the Gospel, and that’s really good news!
Tuesday, November 24, 2009
Points from First Peter – 2
Monday, November 30, 2009
The Grace That Should Come
(I Peter 1:10-16)
The Gospel of the grace of God was an enigma to Old Testament saints, including the prophets. The Old Covenant stood firmly upon the principle of Law—“the man which doeth those things shall live by them” (Rom. 10:5). The problem is, no man could do the works of the law perfectly; and God demands perfect holiness (15, 16). So, even the Old Testament prophets, champions of the Covenant and the Law, understood that something else was desperately needed. And that something was grace (10).
The close of the Old Testament leaves the reader with a sense of incompleteness—a sense of longing. Indeed, if the story of God’s work in the world ended with Malachi, there would be little hope for hopelessly sinful humanity. The law, which had always condemned would condemn still—and the perfection demanded by God would be nothing but an unreachable ideal.
Though the prophets lived and died without seeing Christ’s grace (with the exception of John the Baptist), they predicted grace for us (12). And, their predictions came true: Spirit-filled preachers now proclaim the Gospel, a message so new and unique that angels, some of God’s first created beings, long to understand its intricacies.
And the Gospel of grace, once believed, produces genuine holiness and obedience (14-16). What the law could not do, grace accomplishes. Judicially, believers are robed upon with the righteousness of Christ (Rom. 4:16) and practically, we are empowered by the Holy Spirit to live lives of obedience to the Lord. Thank God for grace!
The Grace That Should Come
(I Peter 1:10-16)
The Gospel of the grace of God was an enigma to Old Testament saints, including the prophets. The Old Covenant stood firmly upon the principle of Law—“the man which doeth those things shall live by them” (Rom. 10:5). The problem is, no man could do the works of the law perfectly; and God demands perfect holiness (15, 16). So, even the Old Testament prophets, champions of the Covenant and the Law, understood that something else was desperately needed. And that something was grace (10).
The close of the Old Testament leaves the reader with a sense of incompleteness—a sense of longing. Indeed, if the story of God’s work in the world ended with Malachi, there would be little hope for hopelessly sinful humanity. The law, which had always condemned would condemn still—and the perfection demanded by God would be nothing but an unreachable ideal.
Though the prophets lived and died without seeing Christ’s grace (with the exception of John the Baptist), they predicted grace for us (12). And, their predictions came true: Spirit-filled preachers now proclaim the Gospel, a message so new and unique that angels, some of God’s first created beings, long to understand its intricacies.
And the Gospel of grace, once believed, produces genuine holiness and obedience (14-16). What the law could not do, grace accomplishes. Judicially, believers are robed upon with the righteousness of Christ (Rom. 4:16) and practically, we are empowered by the Holy Spirit to live lives of obedience to the Lord. Thank God for grace!
Points from First Peter – 3
Tuesday, December 1, 2009
Profession’s Proper Product
(I Peter 1:17-25)
The doctrine of Redemption in Christ is a doctrine both predicted in the Old Testament and demonstrated in blood sacrifices typical of the final, perfect sacrifice (Ex. 12:5). Our redemption, Peter argues, comes not from corruptible things, but rather comes from the precious blood of Christ (18, 19). The sacrifices of the old system—“the blood of bulls and of goats”—could never ultimately take away sins. These were merely an atonement, a covering—sufficient only until Christ put away sins by the sacrifice of Himself (Heb. 9:26, 10:4).
Salvation, then, required Christ’s precious blood—blood untainted with the sin nature. Indeed, Christ’s blood—though chemically human (with the exception of the sin principle) was ultimately the blood of God (Acts 20:28).
In addition, Peter states that believers are “born again…by the Word of God.” God’s Word is important. In fact, He has magnified His Word even above His name (Ps. 138:2). Believers, therefore, should value and guard the integrity of God’s Word; through it we are born again.
The blood of Christ and the Word of God—two of the most vital objects in God’s plan of redemption— are of inestimable value both! What should these powerful principles produce in believers? Peter answers simply: fervent love (22). Surprised? Don’t be. Love is the most basic evidence that one has been redeemed by Christ’s blood and born again by God’s Word. You see, religious profession, outward conformity, and denominational allegiance are not evidences of salvation. Christ’s blood and God’s Word produce fervent love in all genuine believers.
Profession’s Proper Product
(I Peter 1:17-25)
The doctrine of Redemption in Christ is a doctrine both predicted in the Old Testament and demonstrated in blood sacrifices typical of the final, perfect sacrifice (Ex. 12:5). Our redemption, Peter argues, comes not from corruptible things, but rather comes from the precious blood of Christ (18, 19). The sacrifices of the old system—“the blood of bulls and of goats”—could never ultimately take away sins. These were merely an atonement, a covering—sufficient only until Christ put away sins by the sacrifice of Himself (Heb. 9:26, 10:4).
Salvation, then, required Christ’s precious blood—blood untainted with the sin nature. Indeed, Christ’s blood—though chemically human (with the exception of the sin principle) was ultimately the blood of God (Acts 20:28).
In addition, Peter states that believers are “born again…by the Word of God.” God’s Word is important. In fact, He has magnified His Word even above His name (Ps. 138:2). Believers, therefore, should value and guard the integrity of God’s Word; through it we are born again.
The blood of Christ and the Word of God—two of the most vital objects in God’s plan of redemption— are of inestimable value both! What should these powerful principles produce in believers? Peter answers simply: fervent love (22). Surprised? Don’t be. Love is the most basic evidence that one has been redeemed by Christ’s blood and born again by God’s Word. You see, religious profession, outward conformity, and denominational allegiance are not evidences of salvation. Christ’s blood and God’s Word produce fervent love in all genuine believers.
Points from First Peter – 4
Wednesday, December 2, 2009
The Priesthood of the Believer
(I Peter 2:1-10)
The Lord’s true church makes no distinction between clergy and laity. Of course, we recognize the offices of the local church, Pastors and Deacons; but we do not believe religious leaders have any “edge” spiritually over members of the congregation. In other words, all have equal access to God.
The priesthood of the believer is both simple and profound. Its simplicity lies in the basic concept of individual approach to God. Some churches claim that man must approach God corporately—as part of the group. The group must approach God through human mediation—a priest, pope, bishop, or canonized saint. The individual must never assay to approach God without human, church-ordained mediation. Even his most secret sins must be whispered into the ears of a prying priest in order to be forgiven. The Bible, however, knows no such system. In Christ, every believer is his own priest (5, 9). Every believer can approach God through Christ for himself and on his own behalf (I John 1:9).
The priesthood of the believer is profound in that it is a marked change from the Old Testament economy. The believer’s priesthood allows him unlimited access to the throne of grace (Heb. 4:16). Indeed, the believer enjoys a personal relationship with the only Mediator, Jesus Christ (I Tim. 2:5). And Christ, as our High Priest, intercedes continually on our behalf (Heb. 8:1-6). All the legalism—sacrifice, ritual, ceremony, and temple—is both fulfilled and expired in Christ. The darkness of legalistic religion has been driven away by the marvelous light of Jesus Christ. And we, His followers, are a kingdom of individual priests before Him (9).
The Priesthood of the Believer
(I Peter 2:1-10)
The Lord’s true church makes no distinction between clergy and laity. Of course, we recognize the offices of the local church, Pastors and Deacons; but we do not believe religious leaders have any “edge” spiritually over members of the congregation. In other words, all have equal access to God.
The priesthood of the believer is both simple and profound. Its simplicity lies in the basic concept of individual approach to God. Some churches claim that man must approach God corporately—as part of the group. The group must approach God through human mediation—a priest, pope, bishop, or canonized saint. The individual must never assay to approach God without human, church-ordained mediation. Even his most secret sins must be whispered into the ears of a prying priest in order to be forgiven. The Bible, however, knows no such system. In Christ, every believer is his own priest (5, 9). Every believer can approach God through Christ for himself and on his own behalf (I John 1:9).
The priesthood of the believer is profound in that it is a marked change from the Old Testament economy. The believer’s priesthood allows him unlimited access to the throne of grace (Heb. 4:16). Indeed, the believer enjoys a personal relationship with the only Mediator, Jesus Christ (I Tim. 2:5). And Christ, as our High Priest, intercedes continually on our behalf (Heb. 8:1-6). All the legalism—sacrifice, ritual, ceremony, and temple—is both fulfilled and expired in Christ. The darkness of legalistic religion has been driven away by the marvelous light of Jesus Christ. And we, His followers, are a kingdom of individual priests before Him (9).
Points from First Peter – 5
Thursday, December 3, 2009
Strangers and Pilgrims
(I Peter 2:11-18)
Since Christians are a nation of priests distinctly different from the world (9, 10), Peter refers to us as “strangers and pilgrims,” meaning we shouldn’t feel particularly comfortable in this present age. Some well-meaning but misguided religious groups believe that their being pilgrims is best demonstrated by wearing the costumes of a bygone era. The Amish, for example, insist upon garb that supposedly marks them as “strangers and pilgrims.” The Bible, however, gives us a better way of distinguishing ourselves as the Lord’s people.
First, we’re to “abstain from fleshly lusts” (11). That means we should not participate in things of the world which are geared to satisfying the flesh. Obviously, this includes everything from pornography to rock music. Pilgrims don’t plant themselves in the world’s cesspool.
Secondly, we should demonstrate honesty before the watching world (12). Christian pilgrims should have a reputation for integrity, hard work, and fairness. Remember, looking the part is no substitute for acting the part.
Thirdly, the Christian pilgrim seeks to obey the law of the land (13-18). Of course, God’s law supersedes mans’; and believers are incumbent to obey God as a first priority (Acts 5:29). However, where Christian convictions are not in jeopardy, believers should willingly obey the law, rendering to Caesar the things that are Caesar’s (Mt. 22:21). You see, being a pilgrim for Christ is not a matter of costume; it’s a matter of character!
Strangers and Pilgrims
(I Peter 2:11-18)
Since Christians are a nation of priests distinctly different from the world (9, 10), Peter refers to us as “strangers and pilgrims,” meaning we shouldn’t feel particularly comfortable in this present age. Some well-meaning but misguided religious groups believe that their being pilgrims is best demonstrated by wearing the costumes of a bygone era. The Amish, for example, insist upon garb that supposedly marks them as “strangers and pilgrims.” The Bible, however, gives us a better way of distinguishing ourselves as the Lord’s people.
First, we’re to “abstain from fleshly lusts” (11). That means we should not participate in things of the world which are geared to satisfying the flesh. Obviously, this includes everything from pornography to rock music. Pilgrims don’t plant themselves in the world’s cesspool.
Secondly, we should demonstrate honesty before the watching world (12). Christian pilgrims should have a reputation for integrity, hard work, and fairness. Remember, looking the part is no substitute for acting the part.
Thirdly, the Christian pilgrim seeks to obey the law of the land (13-18). Of course, God’s law supersedes mans’; and believers are incumbent to obey God as a first priority (Acts 5:29). However, where Christian convictions are not in jeopardy, believers should willingly obey the law, rendering to Caesar the things that are Caesar’s (Mt. 22:21). You see, being a pilgrim for Christ is not a matter of costume; it’s a matter of character!
Points from First Peter – 6
Friday, December 4, 2009
Called to Suffer
(I Peter 2:19-25)
Christians are no strangers to suffering. From the very inception of the Christian church, Christ’s followers have faced merciless persecution. Indeed, all of the Apostles except John met with violent deaths at the hands of their persecutors.
Sometimes, however, Christians suffer more because of stupidity than because of spirituality. And Peter is careful to make this distinction (20). There are times when Christians make unwise decisions that garner just criticism from the world. Sometimes the followers of Christ exhibit “faults” before the world that justly deserve censure. Enduring such deserved criticism wins no crowns in heaven.
Christian suffering for Christ’s sake, however, wins points with God. In fact, such suffering is part of the Christian calling (21). In other words, I should expect to suffer for my testimony for Christ. Paul echoed the same sentiment when he said, “…all that will live godly in Christ Jesus shall suffer persecution” (II Tim. 3:12).
And, we are called to endure persecution as did Jesus: without revenge and threatening. Christians don’t return the world’s bad treatment in kind. Rather, we commit ourselves to Him “that judgeth righteously” (23)—knowing that God keeps a perfect record.
Suffering for righteousness, then, is a part of our calling. It is normal; we should expect it. Indeed, something is critically wrong if we don’t suffer persecution for Christ. And, when it comes, we should simply endure with dignity, grace and kindness—knowing that God keeps the score.
Called to Suffer
(I Peter 2:19-25)
Christians are no strangers to suffering. From the very inception of the Christian church, Christ’s followers have faced merciless persecution. Indeed, all of the Apostles except John met with violent deaths at the hands of their persecutors.
Sometimes, however, Christians suffer more because of stupidity than because of spirituality. And Peter is careful to make this distinction (20). There are times when Christians make unwise decisions that garner just criticism from the world. Sometimes the followers of Christ exhibit “faults” before the world that justly deserve censure. Enduring such deserved criticism wins no crowns in heaven.
Christian suffering for Christ’s sake, however, wins points with God. In fact, such suffering is part of the Christian calling (21). In other words, I should expect to suffer for my testimony for Christ. Paul echoed the same sentiment when he said, “…all that will live godly in Christ Jesus shall suffer persecution” (II Tim. 3:12).
And, we are called to endure persecution as did Jesus: without revenge and threatening. Christians don’t return the world’s bad treatment in kind. Rather, we commit ourselves to Him “that judgeth righteously” (23)—knowing that God keeps a perfect record.
Suffering for righteousness, then, is a part of our calling. It is normal; we should expect it. Indeed, something is critically wrong if we don’t suffer persecution for Christ. And, when it comes, we should simply endure with dignity, grace and kindness—knowing that God keeps the score.
Points from First Peter – 7
Saturday, December 5, 2009
Calling Him Lord
(I Peter 3:1-6)
“Question Authority” read the bumper sticker proudly displayed on the 1972 Ford Pinto. Surveying the motto as well as the car, I understood there existed a cause and affect relationship between the two. The attitude of the owner obviously brought him to his station in life. You see, questioning authority as an attitude of life simply doesn’t work.
God has established authority figures in each of our lives. Employers, pastors, teachers, directors—a myriad of individuals have some authority in some realms of our lives. For example, as Pastor I have authority in matters relating to the church. As a choir member, the choir director has authority over me in relation to the choir. He and I are under each other’s authority in differing realms. Authority is a part of life; it’s also a part of success.
God commands women to be in “subjection” to their own husbands. The word “subjection” means “to place under authority.” In other words, women are to submit to their husbands. Such submission should not be a grudging conformity to his wishes. Rather, Peter states that submission—Biblically practiced—involves a heart of honor for one’s husband.
Peter cites Sara, Abraham’s wife, as an example. As a wife she wasn’t always perfect. Sometimes her mouth got ahead of her faith (Gen. 18:15). She did, however, demonstrate appropriate respect as she honored her husband. She called him lord (6). In so doing she recognized that he, as her husband, stood in the place of legitimate authority. And in doing so, she became the vessel of the Lord in fulfilling His promises to the Jewish nation and the world at large.
Calling Him Lord
(I Peter 3:1-6)
“Question Authority” read the bumper sticker proudly displayed on the 1972 Ford Pinto. Surveying the motto as well as the car, I understood there existed a cause and affect relationship between the two. The attitude of the owner obviously brought him to his station in life. You see, questioning authority as an attitude of life simply doesn’t work.
God has established authority figures in each of our lives. Employers, pastors, teachers, directors—a myriad of individuals have some authority in some realms of our lives. For example, as Pastor I have authority in matters relating to the church. As a choir member, the choir director has authority over me in relation to the choir. He and I are under each other’s authority in differing realms. Authority is a part of life; it’s also a part of success.
God commands women to be in “subjection” to their own husbands. The word “subjection” means “to place under authority.” In other words, women are to submit to their husbands. Such submission should not be a grudging conformity to his wishes. Rather, Peter states that submission—Biblically practiced—involves a heart of honor for one’s husband.
Peter cites Sara, Abraham’s wife, as an example. As a wife she wasn’t always perfect. Sometimes her mouth got ahead of her faith (Gen. 18:15). She did, however, demonstrate appropriate respect as she honored her husband. She called him lord (6). In so doing she recognized that he, as her husband, stood in the place of legitimate authority. And in doing so, she became the vessel of the Lord in fulfilling His promises to the Jewish nation and the world at large.
Friday, November 20, 2009
Finding Christ in the Old Testament:Zechariah – 1
Sunday, November 22, 2009
My Servant, the BRANCH
(Zechariah 3:1-10)
The term “BRANCH” is a messianic title found frequently in the Old Testament (Isa. 4:2; Jer. 23:5, 33:15; etc.). In fact, Jews from antiquity to the present uniformly interpret the title BRANCH as a reference to the Messiah. Thus, when Zechariah mentions the BRANCH, he is speaking of Jesus Christ.
In Zechariah’s vision, Joshua is seen in battle against Satan. Joshua’s garments were filthy, so the Lord took away the garments and provided Joshua with a “change of raiment” (4). The filthy garments pictured sin, while the change of raiment illustrates forgiveness. Joshua, freshly cleansed from sin, was commanded to obey the Lord (7).
The promise of the coming of the BRANCH follows Joshua’s divine cleansing. When the Messiah finally appears, God will remove the “iniquity of that land in one day.” In other words, the BRANCH, the Messiah, will ultimately cleanse Israel from her sins. That day, yet future, will coincide with the Second Coming of Christ at the close of the Tribulation Period. Jews who survived the awful days of tribulation will recognize Jesus as their true Messiah. They will mourn in repentance and believe the Gospel (Zech. 12:10-13:1). In that day, all Israel will be saved (Rom. 11:26).
God’s plan of salvation has never changed. Man, arrayed in the filthy garments of his sin, is in need of cleansing. Unable to cleanse himself, God offers a change of raiment, the righteousness of Jesus Christ, to all who trust in Christ’s blood atonement on the cross.
My Servant, the BRANCH
(Zechariah 3:1-10)
The term “BRANCH” is a messianic title found frequently in the Old Testament (Isa. 4:2; Jer. 23:5, 33:15; etc.). In fact, Jews from antiquity to the present uniformly interpret the title BRANCH as a reference to the Messiah. Thus, when Zechariah mentions the BRANCH, he is speaking of Jesus Christ.
In Zechariah’s vision, Joshua is seen in battle against Satan. Joshua’s garments were filthy, so the Lord took away the garments and provided Joshua with a “change of raiment” (4). The filthy garments pictured sin, while the change of raiment illustrates forgiveness. Joshua, freshly cleansed from sin, was commanded to obey the Lord (7).
The promise of the coming of the BRANCH follows Joshua’s divine cleansing. When the Messiah finally appears, God will remove the “iniquity of that land in one day.” In other words, the BRANCH, the Messiah, will ultimately cleanse Israel from her sins. That day, yet future, will coincide with the Second Coming of Christ at the close of the Tribulation Period. Jews who survived the awful days of tribulation will recognize Jesus as their true Messiah. They will mourn in repentance and believe the Gospel (Zech. 12:10-13:1). In that day, all Israel will be saved (Rom. 11:26).
God’s plan of salvation has never changed. Man, arrayed in the filthy garments of his sin, is in need of cleansing. Unable to cleanse himself, God offers a change of raiment, the righteousness of Jesus Christ, to all who trust in Christ’s blood atonement on the cross.
Finding Christ in the Old Testament:Zechariah – 2
Monday, November 23, 2009
High Priest and King
(Zechariah 6:9-14)
Joshua, the High Priest of the returned exiles, serves as a powerful symbol of the two-fold ministry of Christ. He is crowned with two crowns, depicting Christ as both King and High Priest. After Joshua’s symbolic dual coronation, we again find mention of the BRANCH, the coming Messiah. See Hebrews 7:1-3 and Ps. 110:4.
Several predictions are made of the coming Messiah (13): He “shall build the temple of the Lord,” referring to Christ’s establishing the future temple promised by Ezekiel and belonging to Christ’s millennial reign. “He shall bear the glory,” a special reference to the glory of God reflected in Christ (Col. 2:9). “He shall sit and rule upon his throne; and he shall be a priest upon his throne,” clear declaration of Christ’s dual ministry of King and High Priest. The human High Priest Joshua never fulfilled these words. Jesus Christ, the BRANCH, will fulfill the prophecy literally when He comes to reign in Jerusalem.
Some folks seek to build a utopia on this earth. Politicians promise peace, prosperity, and health care for all. The gullible cast their votes, hoping for a little bit of heaven on earth. Alas, it shall never be! The sinfulness of man assures us that utopia is always beyond our grasp. Christians, however, look for a city whose builder and maker is God (Heb. 11:10). We understand that the glorious rest of the kingdom age will not come about by human effort. It will, however, come. And it will come with Jesus Christ—King and Priest—leading the charge on a white horse. It will come when He comes again (Rev. 19:11)!
High Priest and King
(Zechariah 6:9-14)
Joshua, the High Priest of the returned exiles, serves as a powerful symbol of the two-fold ministry of Christ. He is crowned with two crowns, depicting Christ as both King and High Priest. After Joshua’s symbolic dual coronation, we again find mention of the BRANCH, the coming Messiah. See Hebrews 7:1-3 and Ps. 110:4.
Several predictions are made of the coming Messiah (13): He “shall build the temple of the Lord,” referring to Christ’s establishing the future temple promised by Ezekiel and belonging to Christ’s millennial reign. “He shall bear the glory,” a special reference to the glory of God reflected in Christ (Col. 2:9). “He shall sit and rule upon his throne; and he shall be a priest upon his throne,” clear declaration of Christ’s dual ministry of King and High Priest. The human High Priest Joshua never fulfilled these words. Jesus Christ, the BRANCH, will fulfill the prophecy literally when He comes to reign in Jerusalem.
Some folks seek to build a utopia on this earth. Politicians promise peace, prosperity, and health care for all. The gullible cast their votes, hoping for a little bit of heaven on earth. Alas, it shall never be! The sinfulness of man assures us that utopia is always beyond our grasp. Christians, however, look for a city whose builder and maker is God (Heb. 11:10). We understand that the glorious rest of the kingdom age will not come about by human effort. It will, however, come. And it will come with Jesus Christ—King and Priest—leading the charge on a white horse. It will come when He comes again (Rev. 19:11)!
Finding Christ in the Old Testament:Zechariah – 3
Tuesday, November 24, 2009
New Shepherd – New Flock
(Zechariah 10:1-12)
Judah had followed false shepherds, worshipped false idols, and forsaken the Lord. God responded with the 70 year captivity in Babylon. But, when His wrath was expended, the exiles began to return to Judah. The land they returned to had been decimated by the invaders. The Lord, however, revealed plans for a glorious future.
In place of the false shepherds, the Lord would provide a new Shepherd from out of the midst of Judah. In rather enigmatic wording, the Bible calls this new Shepherd the “corner,” the “nail,” and the “battle bow” (4). The “corner” speaks of Christ as the cornerstone (Isa. 28:16, Ps. 118:22, 23, Acts 4:11, I Pet. 2:4, 5). The “nail” illustrates Christ’s strength and stability as the One upon whom we may hang our hope (Isa. 22:23), and the “battle bow” depicts Christ as the mighty warrior come out of Judah to conquer and subdue the world (Zech. 9:10-13).
How do we know these are symbols of Christ? Simple: the prophecy has not yet been completely fulfilled. You see, Judah returned from Babylon, but Israel (10 northern tribes called “Joseph” and “Ephraim”) have not yet returned as God promised. They shall return when the Lord Jesus defeats the armies of antichrist and gathers all the Jews back into their land (6-8 and 9:14-17). Christ Himself shall call them back (“hiss” in verse 8 literally means to “whistle!”) and Christ Himself shall lead His people, the Jews, back into their inheritance—their ancestral homeland (10-12). Will of all of this actually happen in the future? Yes! The corner, nail, and battle bow will bring it to pass.
New Shepherd – New Flock
(Zechariah 10:1-12)
Judah had followed false shepherds, worshipped false idols, and forsaken the Lord. God responded with the 70 year captivity in Babylon. But, when His wrath was expended, the exiles began to return to Judah. The land they returned to had been decimated by the invaders. The Lord, however, revealed plans for a glorious future.
In place of the false shepherds, the Lord would provide a new Shepherd from out of the midst of Judah. In rather enigmatic wording, the Bible calls this new Shepherd the “corner,” the “nail,” and the “battle bow” (4). The “corner” speaks of Christ as the cornerstone (Isa. 28:16, Ps. 118:22, 23, Acts 4:11, I Pet. 2:4, 5). The “nail” illustrates Christ’s strength and stability as the One upon whom we may hang our hope (Isa. 22:23), and the “battle bow” depicts Christ as the mighty warrior come out of Judah to conquer and subdue the world (Zech. 9:10-13).
How do we know these are symbols of Christ? Simple: the prophecy has not yet been completely fulfilled. You see, Judah returned from Babylon, but Israel (10 northern tribes called “Joseph” and “Ephraim”) have not yet returned as God promised. They shall return when the Lord Jesus defeats the armies of antichrist and gathers all the Jews back into their land (6-8 and 9:14-17). Christ Himself shall call them back (“hiss” in verse 8 literally means to “whistle!”) and Christ Himself shall lead His people, the Jews, back into their inheritance—their ancestral homeland (10-12). Will of all of this actually happen in the future? Yes! The corner, nail, and battle bow will bring it to pass.
Finding Christ in the Old Testament:Zechariah – 4
Wednesday, November 25, 2009
Thy King Cometh
(Zechariah 9:9-17)
The Old Testament reveals two separate advents of the Messiah, recognizable from a New Testament perspective. Zechariah 9:9 presents a detailed prediction regarding Christ’s first advent. The church recognizes the fulfillment of this prophecy when we celebrate Palm Sunday, Jesus’ Triumphal Entry into Jerusalem. The Gospels assure us that Jesus Christ is the promised King of Zechariah 9:9 (Mt. 21:5, Jn. 12:5).
In His First Advent, Christ entered Jerusalem on a donkey. The choice of animal is significant. You see, a donkey symbolized one who came in peace. Military campaigns did not include armies mounted on donkeys. In His first advent, Jesus came humbly in peace, offering salvation. As we are well aware, the people responded with unbridled enthusiasm. Some of the same people, however, consented to His crucifixion less than a week later.
Christ’s Second Advent finds depiction in verse 10. Here He comes as a warrior subduing the heathen. Revelation 19:11 tells us He will have exchanged the donkey for a white horse—the mount of a warrior. It is Christ who will subdue the kingdoms of this earth and establish the Davidic throne at Jerusalem from which He will rule and reign for 1,000 years.
Between verses 9 and 10 is the time period in which we are now living, known as the church age or age of grace. It is the time in which the Lord (in fulfillment of prophecy) is calling out a Gentile bride, the church. How long this age will last is unknown; but what is certain is that just as Jesus came the first time with salvation, He will come the second time to deliver His saints and judge the world. Even so come, Lord Jesus!
Thy King Cometh
(Zechariah 9:9-17)
The Old Testament reveals two separate advents of the Messiah, recognizable from a New Testament perspective. Zechariah 9:9 presents a detailed prediction regarding Christ’s first advent. The church recognizes the fulfillment of this prophecy when we celebrate Palm Sunday, Jesus’ Triumphal Entry into Jerusalem. The Gospels assure us that Jesus Christ is the promised King of Zechariah 9:9 (Mt. 21:5, Jn. 12:5).
In His First Advent, Christ entered Jerusalem on a donkey. The choice of animal is significant. You see, a donkey symbolized one who came in peace. Military campaigns did not include armies mounted on donkeys. In His first advent, Jesus came humbly in peace, offering salvation. As we are well aware, the people responded with unbridled enthusiasm. Some of the same people, however, consented to His crucifixion less than a week later.
Christ’s Second Advent finds depiction in verse 10. Here He comes as a warrior subduing the heathen. Revelation 19:11 tells us He will have exchanged the donkey for a white horse—the mount of a warrior. It is Christ who will subdue the kingdoms of this earth and establish the Davidic throne at Jerusalem from which He will rule and reign for 1,000 years.
Between verses 9 and 10 is the time period in which we are now living, known as the church age or age of grace. It is the time in which the Lord (in fulfillment of prophecy) is calling out a Gentile bride, the church. How long this age will last is unknown; but what is certain is that just as Jesus came the first time with salvation, He will come the second time to deliver His saints and judge the world. Even so come, Lord Jesus!
Finding Christ in the Old Testament:Zechariah – 5
Thursday, November 26, 2009
Thirty Pieces of Silver
(Zechariah 11:1-13)
Zechariah prophesied to the exiles newly returned from Babylon. Though they knew firsthand the rigors of their captivity, some may not have been well familiar with what had brought Judah’s downfall to begin with. Essentially, Zechariah describes the failed leadership of Judah which ultimately led to God’s judgment. The “three shepherds” of verse 8 likely picture the prophets, priests, and kings—all of whom led Judah astray, and all of whom would ultimately reject Jesus Christ, Israel’s Messiah.
The failure of Israel’s spiritual leadership before the Babylonian Captivity would be repeated on a grander scale in the future. This time, Zechariah prophesied, they would reject the long-awaited Messiah! In words eerily prescient of the Gospel accounts, Zechariah predicted the price of Christ’s betrayal—30 pieces of silver (12). In addition, he describes Judas Iscariot’s return of the blood money and it’s rejection by the priests (13). Read Matthew 27:3-10. Again, the fulfillment is so exact as to astound even the most jaded skeptic. (Remember, Zechariah’s words were penned approximately 500 years before the events he describes!)
Obviously, Judas Iscariot had no purposeful inclination to fulfill Zechariah’s prophecy. He acted of his own sinful will, ignorantly fulfilling prophecy to the exact detail. And so it is with the sovereignty of God and sinfulness of man. The sins of man can never thwart the plan of God. And God will accomplish His will either with us or without us. How much better for us to be on His side!
Thirty Pieces of Silver
(Zechariah 11:1-13)
Zechariah prophesied to the exiles newly returned from Babylon. Though they knew firsthand the rigors of their captivity, some may not have been well familiar with what had brought Judah’s downfall to begin with. Essentially, Zechariah describes the failed leadership of Judah which ultimately led to God’s judgment. The “three shepherds” of verse 8 likely picture the prophets, priests, and kings—all of whom led Judah astray, and all of whom would ultimately reject Jesus Christ, Israel’s Messiah.
The failure of Israel’s spiritual leadership before the Babylonian Captivity would be repeated on a grander scale in the future. This time, Zechariah prophesied, they would reject the long-awaited Messiah! In words eerily prescient of the Gospel accounts, Zechariah predicted the price of Christ’s betrayal—30 pieces of silver (12). In addition, he describes Judas Iscariot’s return of the blood money and it’s rejection by the priests (13). Read Matthew 27:3-10. Again, the fulfillment is so exact as to astound even the most jaded skeptic. (Remember, Zechariah’s words were penned approximately 500 years before the events he describes!)
Obviously, Judas Iscariot had no purposeful inclination to fulfill Zechariah’s prophecy. He acted of his own sinful will, ignorantly fulfilling prophecy to the exact detail. And so it is with the sovereignty of God and sinfulness of man. The sins of man can never thwart the plan of God. And God will accomplish His will either with us or without us. How much better for us to be on His side!
Finding Christ in the Old Testament:Zechariah – 6
Friday, November 27, 2009
I Shall Know Him
(Zechariah 12:8-13:1)
The chorus to a familiar hymn exalts,
I shall know Him, I shall know Him;
And redeemed by His side I shall stand.
I shall know Him, I shall know Him--
By the prints of the nails in His hands.
Those words, so familiar to American Christians, take on an interesting aspect in relation to Jews at a yet future day. The Bible teaches that at the close of the seven-year tribulation period, Jesus will return with the armies of heaven. A great battle will ensue—the Battle of Armageddon—in which the enemies of God and the Jew will be soundly defeated (8, 9). Jesus, Israel’s rejected Messiah, will deliver the Jews from the armies of Antichrist. It will be at that point that the Jewish nation will recognize that Jesus Christ, the crucified One, is indeed their Messiah (10).
Verse 10 has long been a point of angst among conservative Jews. Almost all Jewish authorities recognize the verse as distinctly Messianic, but they wrestle with understanding the pronoun use in the verse. Note carefully that Jehovah is speaking. Note also that Jehovah says, “they shall look upon me whom they have pierced…” Jews are troubled at the concept of God being pierced. As one reads the verse, the focus changes from the first person “me” to the third person “him,” further confusing the matter. What’s the solution? Jesus, the pierced Messiah, is God in the flesh! And one day the Jewish people will recognize Him for whom He is; and they will mourn in heartfelt repentance (11 and Mt. 24:30). Aren’t you glad you know Him today?
I Shall Know Him
(Zechariah 12:8-13:1)
The chorus to a familiar hymn exalts,
I shall know Him, I shall know Him;
And redeemed by His side I shall stand.
I shall know Him, I shall know Him--
By the prints of the nails in His hands.
Those words, so familiar to American Christians, take on an interesting aspect in relation to Jews at a yet future day. The Bible teaches that at the close of the seven-year tribulation period, Jesus will return with the armies of heaven. A great battle will ensue—the Battle of Armageddon—in which the enemies of God and the Jew will be soundly defeated (8, 9). Jesus, Israel’s rejected Messiah, will deliver the Jews from the armies of Antichrist. It will be at that point that the Jewish nation will recognize that Jesus Christ, the crucified One, is indeed their Messiah (10).
Verse 10 has long been a point of angst among conservative Jews. Almost all Jewish authorities recognize the verse as distinctly Messianic, but they wrestle with understanding the pronoun use in the verse. Note carefully that Jehovah is speaking. Note also that Jehovah says, “they shall look upon me whom they have pierced…” Jews are troubled at the concept of God being pierced. As one reads the verse, the focus changes from the first person “me” to the third person “him,” further confusing the matter. What’s the solution? Jesus, the pierced Messiah, is God in the flesh! And one day the Jewish people will recognize Him for whom He is; and they will mourn in heartfelt repentance (11 and Mt. 24:30). Aren’t you glad you know Him today?
Finding Christ in the Old Testament:Zechariah – 7
Saturday, November 28, 2009
Smitten Shepherd – Scattered Sheep
(Zechariah 13:6-9)
Sometimes prophetic passages regarding the person and work of Christ seem to jump off the pages of Scripture, somewhat incongruous to their surrounding contexts. Such is the case in today’s passage, especially verse 6. Though the Messianic allusion seems to intrude abruptly into a passage dealing with the eradication of idolatry from Israel, the words certainly describe the wounds in the hands of Jesus. In addition, conservative scholars are unanimous that verses 7-9 are in reference to Christ.
Verse 6 describes a question arising: “What are these wounds in thine hands?” Some contemporary translations replace “hands” with “back” or “chest,” but the Hebrew wording literally means “wounds in your hands.” Of course, we immediately think of the piercing of Jesus’ hands, referred to in 12:10. The wounds were suffered by Jesus when He was “in the house of [His] friends”—in Israel, among His own people.
In verse 7, the Lord calls the sword to “awake against my shepherd and the man that is my fellow.” The “shepherd” in this passage is none other than Jesus. Note reverently: The Lord is calling upon the “sword” to execute “my shepherd, the man that is my fellow.” Isaiah 53:10 reminds us, “Yet it pleased the Lord to bruise him: he hath put him to grief….”
Verses 8 and 9 refer to a yet future judgment of Israel, the Tribulation Period, in which Israel will bear judgment for rejecting their Messiah. Ultimately, however, those latter time Jews who see Christ come to establish His kingdom will turn to Him and believe the Gospel (Zech. 13:1). The wounds He received in the “house of [his] friends” will be the marks that will identify Jesus as Israel’s true Savior! Think about it: The Jews who crucified Jesus left the marks by which He would be recognized and received by a future generation of Jews! Talk about grace!
Smitten Shepherd – Scattered Sheep
(Zechariah 13:6-9)
Sometimes prophetic passages regarding the person and work of Christ seem to jump off the pages of Scripture, somewhat incongruous to their surrounding contexts. Such is the case in today’s passage, especially verse 6. Though the Messianic allusion seems to intrude abruptly into a passage dealing with the eradication of idolatry from Israel, the words certainly describe the wounds in the hands of Jesus. In addition, conservative scholars are unanimous that verses 7-9 are in reference to Christ.
Verse 6 describes a question arising: “What are these wounds in thine hands?” Some contemporary translations replace “hands” with “back” or “chest,” but the Hebrew wording literally means “wounds in your hands.” Of course, we immediately think of the piercing of Jesus’ hands, referred to in 12:10. The wounds were suffered by Jesus when He was “in the house of [His] friends”—in Israel, among His own people.
In verse 7, the Lord calls the sword to “awake against my shepherd and the man that is my fellow.” The “shepherd” in this passage is none other than Jesus. Note reverently: The Lord is calling upon the “sword” to execute “my shepherd, the man that is my fellow.” Isaiah 53:10 reminds us, “Yet it pleased the Lord to bruise him: he hath put him to grief….”
Verses 8 and 9 refer to a yet future judgment of Israel, the Tribulation Period, in which Israel will bear judgment for rejecting their Messiah. Ultimately, however, those latter time Jews who see Christ come to establish His kingdom will turn to Him and believe the Gospel (Zech. 13:1). The wounds He received in the “house of [his] friends” will be the marks that will identify Jesus as Israel’s true Savior! Think about it: The Jews who crucified Jesus left the marks by which He would be recognized and received by a future generation of Jews! Talk about grace!
Friday, November 13, 2009
The Sermon on the Mount:Epic Messages – 1
Sunday, November 15, 2009
The Golden Rule
(Matthew 7:12)
As a moral precept, the Golden Rule is easy to quote but difficult to live. Philosophically, it is one of the highest principles of conduct ever enjoined upon man. And, as is true with all ideals, the Golden Rule is impossible keep 100% of the time. Its elusive, lofty ideals, however, should be the moral goal of every follower of Christ.
The Golden Rule is all-encompassing—“all things.” In other words, there are no areas of exception when it comes to the Golden Rule. Whatever you wish men would do to you, you should do to them. If you desire courteous treatment, courteous treatment of others is incumbent upon you. If you desire the generosity of others, you must be generous too. There’s no dichotomy between givers and takers with the Golden Rule. All who would follow it must act toward others as they wish others to act toward them.
The Golden Rule is not prohibitory; rather, it is imperative—it commands action on my part. The things I “would” men should do to me are ideas of beneficent behavior that I may or may not experience at their hands. Whether I experience beneficence or not, I am told “do ye even so to them.” In other words, my active good toward others stems from my desiring good from them.
Why such an all-encompassing rule of human behavior? Simple—Jesus said fulfillment of this one little principle encompasses all the regulation of the law and the prophets. Growing in the Golden Rule—with all of its manifold implications—is the perfection of holiness in my life.
The Golden Rule
(Matthew 7:12)
As a moral precept, the Golden Rule is easy to quote but difficult to live. Philosophically, it is one of the highest principles of conduct ever enjoined upon man. And, as is true with all ideals, the Golden Rule is impossible keep 100% of the time. Its elusive, lofty ideals, however, should be the moral goal of every follower of Christ.
The Golden Rule is all-encompassing—“all things.” In other words, there are no areas of exception when it comes to the Golden Rule. Whatever you wish men would do to you, you should do to them. If you desire courteous treatment, courteous treatment of others is incumbent upon you. If you desire the generosity of others, you must be generous too. There’s no dichotomy between givers and takers with the Golden Rule. All who would follow it must act toward others as they wish others to act toward them.
The Golden Rule is not prohibitory; rather, it is imperative—it commands action on my part. The things I “would” men should do to me are ideas of beneficent behavior that I may or may not experience at their hands. Whether I experience beneficence or not, I am told “do ye even so to them.” In other words, my active good toward others stems from my desiring good from them.
Why such an all-encompassing rule of human behavior? Simple—Jesus said fulfillment of this one little principle encompasses all the regulation of the law and the prophets. Growing in the Golden Rule—with all of its manifold implications—is the perfection of holiness in my life.
The Sermon on the Mount:Epic Messages – 2
Monday, November 16, 2009
The Straight Gate
(Matthew 7:13, 14)
Scripture frequently pictures life as a road or pathway (Prov. 14:12; Isa. 30:21; Prov. 13:6, 15). In addition, Jesus described Himself as the only pathway to God (John 14:6). In today’s Scripture reading, Jesus not only mentions the pathway of life, but He also mentions gates. Two gates, in fact, are given for our consideration.
The first gate is the “straight” gate. The word “straight” has the idea of “narrow.” In other words, passage through the gate is restricted. Only certain people will make it through the narrow gate: those who come by Jesus Christ. And, compared to those who pass through the broad gate, their numbers will be few. The narrow gate is simply too restrictive for most people. The narrow gate is not politically correct. The narrow gate is not ecumenical, nor is it particularly tolerant. The narrow gate is just that: narrow. And Jesus Himself said that’s the way to go.
The other gate is the broad gate or broad way. Most folks—whether consciously or unconsciously—take that pathway. It has been well-worn by throngs throughout the ages. Some of the most influential thinkers of mankind chose the broad gate. The careless partiers, loose socialites, and hilarious cynics all choose the broad road. It’s easier, it’s more popular, and it’s tolerant—there’s a little piece of highway for everyone and anyone!
Too bad the folks on the broad way don’t take the long look. Jesus said the broad way leads to the destruction. The popular way simply isn’t the best way. The old, oft-neglected strait gate is the best choice; and that’s where you will meet Jesus!
The Straight Gate
(Matthew 7:13, 14)
Scripture frequently pictures life as a road or pathway (Prov. 14:12; Isa. 30:21; Prov. 13:6, 15). In addition, Jesus described Himself as the only pathway to God (John 14:6). In today’s Scripture reading, Jesus not only mentions the pathway of life, but He also mentions gates. Two gates, in fact, are given for our consideration.
The first gate is the “straight” gate. The word “straight” has the idea of “narrow.” In other words, passage through the gate is restricted. Only certain people will make it through the narrow gate: those who come by Jesus Christ. And, compared to those who pass through the broad gate, their numbers will be few. The narrow gate is simply too restrictive for most people. The narrow gate is not politically correct. The narrow gate is not ecumenical, nor is it particularly tolerant. The narrow gate is just that: narrow. And Jesus Himself said that’s the way to go.
The other gate is the broad gate or broad way. Most folks—whether consciously or unconsciously—take that pathway. It has been well-worn by throngs throughout the ages. Some of the most influential thinkers of mankind chose the broad gate. The careless partiers, loose socialites, and hilarious cynics all choose the broad road. It’s easier, it’s more popular, and it’s tolerant—there’s a little piece of highway for everyone and anyone!
Too bad the folks on the broad way don’t take the long look. Jesus said the broad way leads to the destruction. The popular way simply isn’t the best way. The old, oft-neglected strait gate is the best choice; and that’s where you will meet Jesus!
The Sermon on the Mount:Epic Messages – 3
Tuesday, November 17, 2009
Wolves in Sheep’s Clothing
(Matthew 7:15-20)
Many colloquialisms of the English language trace their origins to the words of Scripture. Today’s passage contains an example: wolves in sheep’s clothing. Sometimes without knowing it, folks quote little “sayings” that are, in reality, Scripture. Such “sayings” endure not just because they are pithy; they endure because the experience of successive generations has proven them true even if folks have long forgotten the origin of the saying.
Looks, Jesus taught, can be deceiving. Sometimes appearances are just that—form without substance. The outward, then, is not the best determining factor regarding character. This is especially true in matters of religion—matters of the heart.
Pomp and display take in many gullible souls. Consider, for example, the Roman Catholic Church. Rome has made impressive ritual and pompous costumes her veritable stock-and-trade. Yet, for all the outward show, the Roman Catholic Church is morally and spiritually bankrupt. In fact, it is no true church at all! It looks good to some—religious, mystical, holy, austere; but it fails to really point men to Christ.
How can one tell between the false and the true—especially in the religious realm? Simple: Jesus told us to examine the fruit. If a ministry is good, the fruit will be good. If it is corrupt, the fruit will likewise be corrupt. Solid, Biblical ministries produce Biblical results: lives transformed into the image of Christ. Religious chicanery produces a lot of emotion, spine-tingling entertainment, and pop-culture panaceas—with no lasting Christ-likeness to be found.
Wolves in Sheep’s Clothing
(Matthew 7:15-20)
Many colloquialisms of the English language trace their origins to the words of Scripture. Today’s passage contains an example: wolves in sheep’s clothing. Sometimes without knowing it, folks quote little “sayings” that are, in reality, Scripture. Such “sayings” endure not just because they are pithy; they endure because the experience of successive generations has proven them true even if folks have long forgotten the origin of the saying.
Looks, Jesus taught, can be deceiving. Sometimes appearances are just that—form without substance. The outward, then, is not the best determining factor regarding character. This is especially true in matters of religion—matters of the heart.
Pomp and display take in many gullible souls. Consider, for example, the Roman Catholic Church. Rome has made impressive ritual and pompous costumes her veritable stock-and-trade. Yet, for all the outward show, the Roman Catholic Church is morally and spiritually bankrupt. In fact, it is no true church at all! It looks good to some—religious, mystical, holy, austere; but it fails to really point men to Christ.
How can one tell between the false and the true—especially in the religious realm? Simple: Jesus told us to examine the fruit. If a ministry is good, the fruit will be good. If it is corrupt, the fruit will likewise be corrupt. Solid, Biblical ministries produce Biblical results: lives transformed into the image of Christ. Religious chicanery produces a lot of emotion, spine-tingling entertainment, and pop-culture panaceas—with no lasting Christ-likeness to be found.
The Sermon on the Mount:Epic Messages – 4
Wednesday, November 18, 2009
Goats in Sheep’s Clothing
(Matthew 7:21-23)
Jesus not only warned of false teachers, “wolves” as He called them; He also warned of those with a false profession of faith. Today’s passage describes some who claim to be Christians, appear to be Christians, but—in reality—are not genuine believers. These false-professors are more difficult to detect than wolves, but their influence can be equally damaging. Our passage gives us several characteristics of those who profess Christ, but in reality do not know Him.
First, the passage describes them as having a verbal profession. In other words, they verbally acknowledge Christ as Lord. Their words are spoken out of convenience, not conviction—similar to a lot of Hollywood Christianity. Rising stars frequently climb their way to fame on the backs of gullible evangelicals by mentioning “Jesus” a couple of times—maybe at some awards ceremony.
Secondly, some of these false professors will have spectacular “works” to which they can point as proof of their faith (22). Unfortunately, good works do not always demonstrate genuine faith. Those who trumpet their works frequently do so to hide their true spiritual bankruptcy.
Genuine Christianity is not a verbal profession and resume of good works. Rather, true Christianity is a relationship where the believer knows and is known of God (23). Anything short of a relationship with Christ is a sham and will lead the religious phony to an eternity in the confines of the damned. Verbal testimony and good works are not proof of saving faith. The “real deal” involves a personal relationship with Jesus Christ.
Goats in Sheep’s Clothing
(Matthew 7:21-23)
Jesus not only warned of false teachers, “wolves” as He called them; He also warned of those with a false profession of faith. Today’s passage describes some who claim to be Christians, appear to be Christians, but—in reality—are not genuine believers. These false-professors are more difficult to detect than wolves, but their influence can be equally damaging. Our passage gives us several characteristics of those who profess Christ, but in reality do not know Him.
First, the passage describes them as having a verbal profession. In other words, they verbally acknowledge Christ as Lord. Their words are spoken out of convenience, not conviction—similar to a lot of Hollywood Christianity. Rising stars frequently climb their way to fame on the backs of gullible evangelicals by mentioning “Jesus” a couple of times—maybe at some awards ceremony.
Secondly, some of these false professors will have spectacular “works” to which they can point as proof of their faith (22). Unfortunately, good works do not always demonstrate genuine faith. Those who trumpet their works frequently do so to hide their true spiritual bankruptcy.
Genuine Christianity is not a verbal profession and resume of good works. Rather, true Christianity is a relationship where the believer knows and is known of God (23). Anything short of a relationship with Christ is a sham and will lead the religious phony to an eternity in the confines of the damned. Verbal testimony and good works are not proof of saving faith. The “real deal” involves a personal relationship with Jesus Christ.
The Sermon on the Mount:Epic Messages – 5
Thursday, November 19, 2009
A Sure Foundation
(Matthew 7:24-27)
There is security in obeying the teaching of Scripture. Much of Christian counseling involves correcting unscriptural behavior and attitudes while seeking to promote simple Bible principles in the lives of believers. Most of the messes encountered by Christian counselors would never have occurred had the counselees simply obeyed the Bible. It should be obvious; but somehow—for some folks—it is not.
Jesus said that obedience to Him could be likened to building on a solid foundation. Recently, my older brother began construction on his lake home in northern Minnesota. He is building on a rocky point overlooking Eagles’ Nest Lake. In order to install the foundation, it was necessary to dynamite through several feet of ancient rock. Now that the foundation is in—established firmly upon the rock—the superstructure will be secure. When one builds his life on the solid foundation of obedience to Christ, the superstructure of life is secure.
Many, however, opt for building upon sand—worldly philosophies and hedonistic impulses. In many ways, building on sand is easier. It is, however, not permanent. Those who ignore Jesus’ teaching—either through ignorance or willingly—soon come to realize the tawdry quality of their lives. And, when storms come (as they always do), they find everything swept away in an instant. The collapse comes with devastating and collateral consequences to marriage and children—sometimes for generations. The easy way, they find, is rarely the best way. And life on the beach isn’t what it’s cracked up to be!
A Sure Foundation
(Matthew 7:24-27)
There is security in obeying the teaching of Scripture. Much of Christian counseling involves correcting unscriptural behavior and attitudes while seeking to promote simple Bible principles in the lives of believers. Most of the messes encountered by Christian counselors would never have occurred had the counselees simply obeyed the Bible. It should be obvious; but somehow—for some folks—it is not.
Jesus said that obedience to Him could be likened to building on a solid foundation. Recently, my older brother began construction on his lake home in northern Minnesota. He is building on a rocky point overlooking Eagles’ Nest Lake. In order to install the foundation, it was necessary to dynamite through several feet of ancient rock. Now that the foundation is in—established firmly upon the rock—the superstructure will be secure. When one builds his life on the solid foundation of obedience to Christ, the superstructure of life is secure.
Many, however, opt for building upon sand—worldly philosophies and hedonistic impulses. In many ways, building on sand is easier. It is, however, not permanent. Those who ignore Jesus’ teaching—either through ignorance or willingly—soon come to realize the tawdry quality of their lives. And, when storms come (as they always do), they find everything swept away in an instant. The collapse comes with devastating and collateral consequences to marriage and children—sometimes for generations. The easy way, they find, is rarely the best way. And life on the beach isn’t what it’s cracked up to be!
The Sermon on the Mount:Epic Messages – 6
Friday, November 20, 2009
A Voice of Authority
(Matthew 7:28, 29)
People need to hear a definite message. One of the great characteristics of our Lord’s preaching was its simple, black-and-white quality. Jesus didn’t mince words, nor did He attempt to please everybody. He simply took a stand, preaching a cogent, poignant message. Jesus knew that truth is not determined by popular opinion, and that truth is too important to tone down for the sake of cultural sensibilities.
His methodology drew great crowds—specifically because “he taught them as one having authority, and not as the scribes” (29). The “scribes” were religious teachers of the law. In addition to being copyists of the manuscripts, they developed a system of Biblical interpretation highly regarded by the people. Their problem, however, was the self-contradictory nature of their traditions and interpretations. In fact, they had so many ways of looking at various passages that they promoted confusion, rather than clarity, among the masses. In other words, they were willing to hedge on the truth—especially in order to blow with the prevailing winds of popularity. Eventually, the people saw right through their religious politics.
Jesus’ preaching was a breath of fresh air. His words rang with the power of the Old Testament Prophets, “Thus saith the Lord.” And, when He was finished speaking, His message was clear—so clear that He was eventually crucified for it! We can certainly learn from Jesus’ methods. Because truth always matters, we should proclaim it in as simple and forceful a manner as possible—avoiding at all costs scholarly hedging and “doubtful disputations” (Rom. 14:1). In short, we should just preach the Word!
A Voice of Authority
(Matthew 7:28, 29)
People need to hear a definite message. One of the great characteristics of our Lord’s preaching was its simple, black-and-white quality. Jesus didn’t mince words, nor did He attempt to please everybody. He simply took a stand, preaching a cogent, poignant message. Jesus knew that truth is not determined by popular opinion, and that truth is too important to tone down for the sake of cultural sensibilities.
His methodology drew great crowds—specifically because “he taught them as one having authority, and not as the scribes” (29). The “scribes” were religious teachers of the law. In addition to being copyists of the manuscripts, they developed a system of Biblical interpretation highly regarded by the people. Their problem, however, was the self-contradictory nature of their traditions and interpretations. In fact, they had so many ways of looking at various passages that they promoted confusion, rather than clarity, among the masses. In other words, they were willing to hedge on the truth—especially in order to blow with the prevailing winds of popularity. Eventually, the people saw right through their religious politics.
Jesus’ preaching was a breath of fresh air. His words rang with the power of the Old Testament Prophets, “Thus saith the Lord.” And, when He was finished speaking, His message was clear—so clear that He was eventually crucified for it! We can certainly learn from Jesus’ methods. Because truth always matters, we should proclaim it in as simple and forceful a manner as possible—avoiding at all costs scholarly hedging and “doubtful disputations” (Rom. 14:1). In short, we should just preach the Word!
Finding Christ in the Old Testament:Zechariah – 1
Saturday, November 21, 2009
Christ among the Myrtle Trees
(Zechariah 1:1-13)
Both Israel and Judah had been carried away captive—the northern 10 tribes by Assyria around 722 B.C. and Judah by Babylon around 586 B.C. Though Israel would never be restored, Jews began returning to Judah approximately 70 years after the Babylonian invasion. Zechariah prophesied during the early return of Jews to Jerusalem.
Zechariah had a vision of a “man” (8) among myrtle trees. That “man,” we later read, was none other than the “angel of the Lord” (12). Conservative scholars unanimously agree that appearances of the “angel of the Lord” in the Old Testament are pre-incarnate appearances of Christ Himself.
Interestingly, we find the angel of the Lord (Christ) addressing the “Lord of hosts” (12). Not only does this conversation present a slightly veiled reference to two members of the Holy Trinity, but it also indicates the everlasting priesthood of Jesus Christ, the angel of the Lord. In verse 12 we find Christ interceding on behalf of Judah and Jerusalem in fulfillment of his unchangeable Melchizedek priesthood (Heb. 5:10). He, the Son of God, intercedes before God the Father on behalf of God’s people.
And what was God’s response to Christ’s intercession? The Bible says the “Lord answered the angel…with good words and comfortable words” (13). God’s judgment was stayed as Christ interceded for His people! Restoration to fellowship between God and His people became a reality because of the Intercessor, Jesus Christ. And so it’s true of us today: Jesus stands ready to plead the merits of Calvary on our behalf (I Tim. 2:5), reconciling sinful men to a Holy God (Col. 1:21).
Christ among the Myrtle Trees
(Zechariah 1:1-13)
Both Israel and Judah had been carried away captive—the northern 10 tribes by Assyria around 722 B.C. and Judah by Babylon around 586 B.C. Though Israel would never be restored, Jews began returning to Judah approximately 70 years after the Babylonian invasion. Zechariah prophesied during the early return of Jews to Jerusalem.
Zechariah had a vision of a “man” (8) among myrtle trees. That “man,” we later read, was none other than the “angel of the Lord” (12). Conservative scholars unanimously agree that appearances of the “angel of the Lord” in the Old Testament are pre-incarnate appearances of Christ Himself.
Interestingly, we find the angel of the Lord (Christ) addressing the “Lord of hosts” (12). Not only does this conversation present a slightly veiled reference to two members of the Holy Trinity, but it also indicates the everlasting priesthood of Jesus Christ, the angel of the Lord. In verse 12 we find Christ interceding on behalf of Judah and Jerusalem in fulfillment of his unchangeable Melchizedek priesthood (Heb. 5:10). He, the Son of God, intercedes before God the Father on behalf of God’s people.
And what was God’s response to Christ’s intercession? The Bible says the “Lord answered the angel…with good words and comfortable words” (13). God’s judgment was stayed as Christ interceded for His people! Restoration to fellowship between God and His people became a reality because of the Intercessor, Jesus Christ. And so it’s true of us today: Jesus stands ready to plead the merits of Calvary on our behalf (I Tim. 2:5), reconciling sinful men to a Holy God (Col. 1:21).
Friday, November 6, 2009
The Sermon on the Mount:Powerful Preaching - 1
Sunday, November 8, 2009
Treasures
(Matthew 6:19-21)
We emphasize what we value. Important things are always emphasized things. For example, if a man’s job is important to him, it will be obvious by his dedication of time and talents to his work. When family is truly a priority, a man will carve out time specifically for his wife and children.
For too many in American culture, money has become the chief priority. Most people would not admit to giving money such a priority, but their dedication to its pursuit betrays their loyalties. Riches and materialism can be both subtle and deceptive. Some men justify their obsession for wealth by claiming to be “good providers.” Provision, however, is more than physical things.
Jesus warned about storing excessive treasures on earth. He was not saying that one should not have a savings account. He was saying that excessive storing of treasure, along with a continued emphasis upon getting more, is wasteful. Ultimately, treasure stored up on earth will one day be gone. That savings account will be depleted; that 401 K will be empty. That account will be closed. The dissipation of wealth, like death, is inevitable.
That’s why Jesus emphasized storing up treasures in heaven—living for eternity and not this world. Spiritual Christians understand that this life is an opportunity to invest for the next. Investment activities include serving others (Mt. 10:42), giving of your resources to those who have need (Eph. 4:28), and winning souls to Christ (Jn. 15:8). Let’s start making wise investments in the things that really matter!
Treasures
(Matthew 6:19-21)
We emphasize what we value. Important things are always emphasized things. For example, if a man’s job is important to him, it will be obvious by his dedication of time and talents to his work. When family is truly a priority, a man will carve out time specifically for his wife and children.
For too many in American culture, money has become the chief priority. Most people would not admit to giving money such a priority, but their dedication to its pursuit betrays their loyalties. Riches and materialism can be both subtle and deceptive. Some men justify their obsession for wealth by claiming to be “good providers.” Provision, however, is more than physical things.
Jesus warned about storing excessive treasures on earth. He was not saying that one should not have a savings account. He was saying that excessive storing of treasure, along with a continued emphasis upon getting more, is wasteful. Ultimately, treasure stored up on earth will one day be gone. That savings account will be depleted; that 401 K will be empty. That account will be closed. The dissipation of wealth, like death, is inevitable.
That’s why Jesus emphasized storing up treasures in heaven—living for eternity and not this world. Spiritual Christians understand that this life is an opportunity to invest for the next. Investment activities include serving others (Mt. 10:42), giving of your resources to those who have need (Eph. 4:28), and winning souls to Christ (Jn. 15:8). Let’s start making wise investments in the things that really matter!
The Sermon on the Mount:Powerful Preaching – 2
Monday, November 9, 2009
The Light of the Body
(Matthew 6:22-23)
Mother used to tell us that when we talk to folks, we should “look them square in the eye.” Though staring is considered impolite, there is wisdom in looking a man in the eye when you speak to him. There’s something about the eye that either projects sincerity or betrays falsehood. The eye, it seems, is a window to the soul. Jacob, you will remember, was less attracted to Leah because she was “tender eyed” and Rachel’s eyes, apparently, had the sparkle he liked (Gen. 29:17). Beauty is in both the eye of the beholder and in the eye of the one being beheld!
The single eye is the eye that sees clearly. In other words, those with clear vision of the holiness of God find themselves filled with His light. The light and darkness motif is used frequently in Scripture to denote moral goodness and evil. When one sees things clearly from God’s perspective, his life will be filled with and will radiate the glory of God.
On the other hand, if one is blind to the holiness of God, his life will be filled with darkness. If one’s vision of God is blurred or clouded—so that there’s a mixture of light and darkness—Jesus said such sight is, in reality, “great darkness.” Certainly, one’s view of God matters. And the only way to have a clear view of God is to meet Him in the Scriptures.
The true encounter with God fills the life with light and the eye with radiance (Ex. 34:29). And, once your life is filled with God’s light, it’s bound to shine forth in that twinkle in your eye!
The Light of the Body
(Matthew 6:22-23)
Mother used to tell us that when we talk to folks, we should “look them square in the eye.” Though staring is considered impolite, there is wisdom in looking a man in the eye when you speak to him. There’s something about the eye that either projects sincerity or betrays falsehood. The eye, it seems, is a window to the soul. Jacob, you will remember, was less attracted to Leah because she was “tender eyed” and Rachel’s eyes, apparently, had the sparkle he liked (Gen. 29:17). Beauty is in both the eye of the beholder and in the eye of the one being beheld!
The single eye is the eye that sees clearly. In other words, those with clear vision of the holiness of God find themselves filled with His light. The light and darkness motif is used frequently in Scripture to denote moral goodness and evil. When one sees things clearly from God’s perspective, his life will be filled with and will radiate the glory of God.
On the other hand, if one is blind to the holiness of God, his life will be filled with darkness. If one’s vision of God is blurred or clouded—so that there’s a mixture of light and darkness—Jesus said such sight is, in reality, “great darkness.” Certainly, one’s view of God matters. And the only way to have a clear view of God is to meet Him in the Scriptures.
The true encounter with God fills the life with light and the eye with radiance (Ex. 34:29). And, once your life is filled with God’s light, it’s bound to shine forth in that twinkle in your eye!
The Sermon on the Mount:Powerful Preaching 3
Tuesday, November 10, 2009
Your Heavenly Father Knoweth
(Matthew 6:24-32)
Nineteen years ago today, Kelli and I were married. (Kelli, happy anniversary!) I was already a senior pastor when we were married, so Kelli knew “up front” what she was getting into! During our very romantic courtship, I explained to her the rigors of Christian ministry and my personal commitment to the Lord. Love for the Lord, I explained, meant personal sacrifice. In short, sometimes things were “tight” financially.
My first salary was a whopping $75.00 per week, later adjusted to $250.00. We had a nice parsonage in which to live, but the budget didn’t have much wiggle room. Frequently, I would do odd jobs to make ends meet. (I became good at roofing, painting dumpsters, and janitorial work.) Though we were not rich, amazingly, we never had any need that was not supplied. And I don’t recall ever worrying over money.
Jesus taught that the necessities of life should be of little concern to dedicated believers. God will take care of these things. No, He didn’t drop food from the sky for Kelli and me; but He did provide me with opportunities to work. He demonstrated Himself faithful in timely gifts from church members and two-for-one frying chickens at the local Food Lion. Time and again we witnessed His provision. (Like the time I coasted into the gas station just as the car ran out of gas!)
Just coincidences? No! Jesus said God knows we need “all these things,” and He has promised to take care of His own(32). What a wonderful life it has been!
Your Heavenly Father Knoweth
(Matthew 6:24-32)
Nineteen years ago today, Kelli and I were married. (Kelli, happy anniversary!) I was already a senior pastor when we were married, so Kelli knew “up front” what she was getting into! During our very romantic courtship, I explained to her the rigors of Christian ministry and my personal commitment to the Lord. Love for the Lord, I explained, meant personal sacrifice. In short, sometimes things were “tight” financially.
My first salary was a whopping $75.00 per week, later adjusted to $250.00. We had a nice parsonage in which to live, but the budget didn’t have much wiggle room. Frequently, I would do odd jobs to make ends meet. (I became good at roofing, painting dumpsters, and janitorial work.) Though we were not rich, amazingly, we never had any need that was not supplied. And I don’t recall ever worrying over money.
Jesus taught that the necessities of life should be of little concern to dedicated believers. God will take care of these things. No, He didn’t drop food from the sky for Kelli and me; but He did provide me with opportunities to work. He demonstrated Himself faithful in timely gifts from church members and two-for-one frying chickens at the local Food Lion. Time and again we witnessed His provision. (Like the time I coasted into the gas station just as the car ran out of gas!)
Just coincidences? No! Jesus said God knows we need “all these things,” and He has promised to take care of His own(32). What a wonderful life it has been!
The Sermon on the Mount:Powerful Preaching – 4
Wednesday, November 11, 2000
First Things First
(Matthew 6:33, 34)
The Lord has promised to supply our needs so that we can attend to more important things—the kingdom of God and His righteousness! Remember, God supplies needs in a variety of ways—usually by giving us the opportunity to work (Eph. 4:28). Our employment, whatever it may be, is a vehicle through which necessities are met. It should not, however, interfere with seeking the things of God first.
Secular employment and service for the Lord need not be at odds. When one’s perspective is right, the proper balance may easily be achieved. The operative words in the last sentence are perspective and balance. Perspective refers to outlook. If my outlook is heavenly, I will “seek those things which are above” (Col. 3:1). Should earthly concerns begin to encroach upon eternal priorities, a heavenly perspective can arrest the advance of secular pressures.
The right perspective also aids in achieving Biblical balance in my life. For example, though my priorities are eternal, my efforts are temporal. The Bible commands that I work to provide for my family. The Bible commands that I attend to the needs of my wife. As mundane as these things may seem, they carry with them the weight of eternity because they are Biblical expectations. You see, the heavenly perspective never neglects temporal responsibilities—they fit hand-in-glove.
With perspective right and balance achieved, God promises that “all these things”—the necessities of life—will be “added unto” me. If I do right, God will take care of the rest!
First Things First
(Matthew 6:33, 34)
The Lord has promised to supply our needs so that we can attend to more important things—the kingdom of God and His righteousness! Remember, God supplies needs in a variety of ways—usually by giving us the opportunity to work (Eph. 4:28). Our employment, whatever it may be, is a vehicle through which necessities are met. It should not, however, interfere with seeking the things of God first.
Secular employment and service for the Lord need not be at odds. When one’s perspective is right, the proper balance may easily be achieved. The operative words in the last sentence are perspective and balance. Perspective refers to outlook. If my outlook is heavenly, I will “seek those things which are above” (Col. 3:1). Should earthly concerns begin to encroach upon eternal priorities, a heavenly perspective can arrest the advance of secular pressures.
The right perspective also aids in achieving Biblical balance in my life. For example, though my priorities are eternal, my efforts are temporal. The Bible commands that I work to provide for my family. The Bible commands that I attend to the needs of my wife. As mundane as these things may seem, they carry with them the weight of eternity because they are Biblical expectations. You see, the heavenly perspective never neglects temporal responsibilities—they fit hand-in-glove.
With perspective right and balance achieved, God promises that “all these things”—the necessities of life—will be “added unto” me. If I do right, God will take care of the rest!
The Sermon on the Mount:Powerful Preaching – 5
Thursday, November 12, 2009
Judge Not?
(Matthew 7:1-5)
There is perhaps no more frequently abused Scripture in all of the New Testament than the passage under consideration in today’s Scripture reading. Heeding neither the context nor Jesus’ actual words, self-appointed guardians of tolerance and political correctness are fond of interjecting the words “judge not” into any debate they can’t win. Understood within the context of His message, Jesus’ words actually provide a standard by which to judge righteously.
Taken in context, Jesus’ admonition “judge not” actually provides a framework for making proper judgment calls. For example, His caution certainly indicates that it is foolish to rush to judgment. Some folks are eager to pass judgment on others, unrestrainedly declaring their condemnation of another’s appearance or actions. “Judge not” cautions us to restrain our speech, examining the situation more carefully. Just as we would want others to carefully weigh all the evidence if we were on trial, so should we carefully consider all circumstances before passing judgment.
When it becomes necessary to pass judgment—to make a decision based upon ethical principles—we must be careful to apply a consistent standard. The consistent application of a set standard—not the act of passing judgments—is the real issue. Jesus is really condemning “nit-pickers,” those who criticize every little thing about someone else but studiously ignore their own glaring faults. In other words, judgment (like charity) should begin at home. And, once I’ve cleaned up my own back yard, Jesus said I should help clean up my neighbor’s (5).
Judge Not?
(Matthew 7:1-5)
There is perhaps no more frequently abused Scripture in all of the New Testament than the passage under consideration in today’s Scripture reading. Heeding neither the context nor Jesus’ actual words, self-appointed guardians of tolerance and political correctness are fond of interjecting the words “judge not” into any debate they can’t win. Understood within the context of His message, Jesus’ words actually provide a standard by which to judge righteously.
Taken in context, Jesus’ admonition “judge not” actually provides a framework for making proper judgment calls. For example, His caution certainly indicates that it is foolish to rush to judgment. Some folks are eager to pass judgment on others, unrestrainedly declaring their condemnation of another’s appearance or actions. “Judge not” cautions us to restrain our speech, examining the situation more carefully. Just as we would want others to carefully weigh all the evidence if we were on trial, so should we carefully consider all circumstances before passing judgment.
When it becomes necessary to pass judgment—to make a decision based upon ethical principles—we must be careful to apply a consistent standard. The consistent application of a set standard—not the act of passing judgments—is the real issue. Jesus is really condemning “nit-pickers,” those who criticize every little thing about someone else but studiously ignore their own glaring faults. In other words, judgment (like charity) should begin at home. And, once I’ve cleaned up my own back yard, Jesus said I should help clean up my neighbor’s (5).
The Sermon on the Mount:Powerful Preaching – 6
Friday, November 13, 2009
Pearls, Poodles, and Pigs
(Matthew 7:6)
Equal opportunity is a concept foreign to the Scriptures. In fact, some folks—by their own disposition—restrict the opportunities they would have had otherwise. And some folks—because of their humble demeanor—find God opening seemingly endless doors of possibility. Allow me to explain.
The Gospel is a suitable illustration of this truth. God desires that all men be saved (II Pet. 3:9). Some men, however, will reject God’s grace in the Gospel and be eternally damned. The difference between the two is demeanor—pride and rejection OR humility and acceptance. Those who respond rightly find God’s grace in salvation.
What of those who adamantly reject the Gospel, refusing God’s grace time and again? Should they be afforded repeated opportunity to reject Christ while much of the world has never heard His name? The simple answer to that question is “no.” Remember when Jesus sent out His messengers two by two? Jesus told them that if a house or community rejected their message, they should move on—shaking the dust off their feet as a witness against the truth rejecters (Mt. 10:14). Jesus’ words in Matthew 7:6 carry the same intent. Adamant opposition to the Gospel diminishes the possibility of future opportunity.
Should we not exercise patience with folks? Yes, we should. There comes a time, however, when our best efforts are chewed up by dogs and trampled by swine. When that happens, it’s best to move on—in order to give someone else a chance at receiving the truth (Acts 13:46; 28:23-28).
Pearls, Poodles, and Pigs
(Matthew 7:6)
Equal opportunity is a concept foreign to the Scriptures. In fact, some folks—by their own disposition—restrict the opportunities they would have had otherwise. And some folks—because of their humble demeanor—find God opening seemingly endless doors of possibility. Allow me to explain.
The Gospel is a suitable illustration of this truth. God desires that all men be saved (II Pet. 3:9). Some men, however, will reject God’s grace in the Gospel and be eternally damned. The difference between the two is demeanor—pride and rejection OR humility and acceptance. Those who respond rightly find God’s grace in salvation.
What of those who adamantly reject the Gospel, refusing God’s grace time and again? Should they be afforded repeated opportunity to reject Christ while much of the world has never heard His name? The simple answer to that question is “no.” Remember when Jesus sent out His messengers two by two? Jesus told them that if a house or community rejected their message, they should move on—shaking the dust off their feet as a witness against the truth rejecters (Mt. 10:14). Jesus’ words in Matthew 7:6 carry the same intent. Adamant opposition to the Gospel diminishes the possibility of future opportunity.
Should we not exercise patience with folks? Yes, we should. There comes a time, however, when our best efforts are chewed up by dogs and trampled by swine. When that happens, it’s best to move on—in order to give someone else a chance at receiving the truth (Acts 13:46; 28:23-28).
The Sermon on the Mount:Powerful Preaching – 7
Saturday, November 14, 2009
Prayer’s Promise
(Matthew 7:7-11)
Prayer can be hard, time-consuming work! In an age of instant everything and fast-food convenience, patience and persistence are in short supply. Prayer, however, requires both.
The words ask, seek, and knock appear as “present, active, imperatives” in the Greek language. Simply put, that means that Jesus expected us to keep asking, keep seeking and keep knocking. Prayer is not a one-stop shop. Rather, prayer is a continuous action motivated by a believing heart dependent upon God.
The good news is that asking, seeking, and knocking gets results. Those who faithfully ask eventually receive. Those who keep on seeking someday find, and those who continue knocking discover the door will open. Prayer—even repeated over long periods of time—is never wasted. In fact, it is the continuity of prayer that garners results. So, just keep on praying!
Why is this so? Because God, as our Heaven Father, is far more attune to the needs of His children than earthly fathers are to the needs of their own sons. And God meets our needs in an ever-appropriate and always-timely manner. The best of earthly fathers sometimes fails, but God makes no mistakes.
And, not only that, but God also promises to give “much more” than any earthly father possibly could (11). All we need do is “ask, and seek, and knock”—and keep on doing it until the answer comes. Remember, God is eager to meet our needs as we earnestly present them to Him.
Prayer’s Promise
(Matthew 7:7-11)
Prayer can be hard, time-consuming work! In an age of instant everything and fast-food convenience, patience and persistence are in short supply. Prayer, however, requires both.
The words ask, seek, and knock appear as “present, active, imperatives” in the Greek language. Simply put, that means that Jesus expected us to keep asking, keep seeking and keep knocking. Prayer is not a one-stop shop. Rather, prayer is a continuous action motivated by a believing heart dependent upon God.
The good news is that asking, seeking, and knocking gets results. Those who faithfully ask eventually receive. Those who keep on seeking someday find, and those who continue knocking discover the door will open. Prayer—even repeated over long periods of time—is never wasted. In fact, it is the continuity of prayer that garners results. So, just keep on praying!
Why is this so? Because God, as our Heaven Father, is far more attune to the needs of His children than earthly fathers are to the needs of their own sons. And God meets our needs in an ever-appropriate and always-timely manner. The best of earthly fathers sometimes fails, but God makes no mistakes.
And, not only that, but God also promises to give “much more” than any earthly father possibly could (11). All we need do is “ask, and seek, and knock”—and keep on doing it until the answer comes. Remember, God is eager to meet our needs as we earnestly present them to Him.
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