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Don’t Let Suffering Silence Your Prayers

I called the nurse into the hospital room, “I think I felt her kick. Can we check?”

A shadow passed over her face. Not many minutes prior, the doctor had told me, my husband, and the nurses that my yet-to-be-born, 42-week daughter had no heartbeat.

The nurse gave me the monitor and asked if I wanted to use it. She quietly, kindly excused herself from the room. But I think her face held some pity. Perhaps she thought I was having trouble accepting reality. But I knew my God could undoubtedly answer my prayer for renewed earthly life for my daughter.

Soon, circling my stomach, I understood that my prayer had not been answered with a “yes.” As time went on, that “yes” seemed less and less likely. 

 Home from the hospital daughter-less, I was no longer sure how to pray for new requests. I had not presumed that God owed me a “yes,” and I was not angry at him. But because that particular request had felt urgent and precious, I suddenly felt I had little I wanted to ask of him. I was silenced.

Five years have passed since the fresh grief of losing our daughter, but I was recently impressed by a biblical figure who endures terrible hardship with a far different response to prayer in the midst of his pain—Nehemiah.

God’s people had been justly exiled from their homeland, with only some surviving (Neh. 1:2). But a remnant returns to the homeland, first led by Zerubbabel and second by Ezra to relearn the law of God and to rebuild. 

The book of Ezra records the generous faithfulness of God to allow this return and rebuild:  

Yet our God has not forsaken us in our slavery,but has extended to us his steadfast love before the kings of Persia, to grant us some reviving to set up the house of our God, to repair its ruins, and to give us protection in Judea and Jerusalem. (Ezra 9:9)

With a personal interest in this rebuild for his fellow people and for the sake of God’s name, Nehemiah, an honored cupbearer in Persia to the king, eagerly inquires about the Judean remnant. But unfortunately, he receives news that the walls around the city are broken and destroyed, for progress has been halted (Ezra 4:12, 17-23). Rebuilding efforts are dampened, leaving the remnant without the protection of walls. They receive a “not right now” answer from God that they don’t expect. 

As one who is acquainted with suffering, I wonder if the people felt a measure of finality in this development—God has said “no,” so what more should we pray? Perhaps the remnant thought: I have accepted a “no” from God on this exceedingly dear request. I have accepted it and am even ready to bear another “no.” So, for what else should I pray? This is how I felt concerning my daughter. 

Nehemiah understands what feeling sorrow upon sorrow is like. Upon hearing of the remnant: “I sat down and wept and mourned for days” (Neh. 1:4a). Yet, what directly follows from Nehemiah’s mourning is an invitation for God’s people who are suffering to still see purpose in prayer. Nehemiah offers exemplary words to the Lord amidst his tears (Neh. 1:5-11). He remembers God’s character and covenant with a clear belief that the Word of God unalterably stands. Because of this, he knows that he has a legitimate basis for coming before God. 

In tears and after hearing of opposition, he is remarkably able to pray, “let your ear be attentive and your eyes open, to hear the prayer of your servant” (1:6a). Instead of his suffering stalling him from prayer, he expectantly requests God’s “ear” and “eyes.” One commentator notes, “The superficially curious juxtapositioning of ‘eyes’ and ‘hearing’ provides a fully intelligible metaphor.”[1] With earnestness, Nehemiah requests God’s attuned attention. I admire Nehemiah’s fervor to seek the face of God after his homeland and many of his fellow people had been destroyed, after rebuilding efforts had been stilted, and more—after the fame of his God might have seemed to be discounted among the nations due to the exile. He had faith in God’s Word. And therefore, he trusted that a “not right now” was different than a “never”—and he knew that a “not right now” was only a reason to keep praying.

While my daughter will never have more breath in this life, Nehemiah was granted success for further rebuilding efforts. Though our requests and results are not parallel in that sense, I think about the grander principle of the reputation of the Lord in both. God would allow Nehemiah to rebuild the walls and further pursue restoration after exile for the sake of His covenant name and faithfulness. And God did demonstrate the power of His name through His presence and the strength—spiritual and otherwise—He gave me even in the early hours of birthing a still child. After the sorrowful “no” I received to prayer and after likely seeming illogical to the hospital’s medical staff in my knowledge of God’s capabilities, God was not done.

And He is not done with us who believe. His name is great—all will see it, and we are right to have faith in the silencing moments. We are right to keep praying. That is the hope intrinsic to Nehemiah’s story. And that is the hope intrinsicto the story of all believers. Devastating circumstances and prayers that are met with “no” or “not right now” may introduce the darkest times of life, but even these cannot thwart the holy arc of God’s glorious plans that reign above this earthly existence. 

Soon, God would help me pray again. I would find words before Him. I started with a sentence from the apostle Paul, turning it into a prayer for tear-filled days. May what has happened to me actually serve to advance the gospel (Phil. 1:12). Reminiscent of Nehemiah’s prevailing concern for God’s name and reputation (Neh. 1:9, 11), this kind of prayer can well pour from the suffering soul. For when our anticipated trajectory for life crashes, we know God’s forever-plan still stands. And as long as God’s plan is unfolding, we will have a reason to fold our hands and say, “hear the prayer of your servant” (Neh. 1:6).

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70 Prompts for Giving Thanks to God

“Oh give thanks to the LORD, for he is good, for his steadfast love endures forever! Let the redeemed of the LORD say so, whom he has redeemed from trouble and gathered in from the lands, from the east and from the west, from the north and from the south.” — Psalm 107:1-3

God, you have:

1.    given me a way to rejoice at all times (Phil. 4:4; 2 Cor. 6:10).

2.    comforted me in all of my sorrows (1 Cor. 1:4).

3.    not treated me as I deserve (Ps. 103:10).

4.    given me all of the good gifts that I enjoy (1 Tim. 6:17; Jas. 1:17).

5.    been the perfect peace of my soul, though I still sorrowfully sin (Rom. 5:1).

6.    not counted my sins against me (2 Cor. 5:19).

7.    suffered and died for my sins (1 Pet. 3:18).

8.    cleansed me by your blood (Matt. 26:28; Heb. 9:22; Heb. 13:12). 

9.    satisfied the wrath of God on my account (Rom. 5:9).

10.  not destined me for wrath, but for salvation (1 Thess. 5:9-10).

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MainLianna Davis
Much More

The grief of death paints my abode—streets and structures—pale and decrepit. Nothing of earth surpasses its power; I have seen no mere man pierce to true light beyond this affixed shadow. Firm is death’s power to dominate humankind. 

But almost unnoticed, the world creates death into a lull—a sinking song—that looks no further than to self. It whispers that unless I abide by the gritty baseness and the meaninglessness of life (apart from living for self), I am inexperienced—or, cannot make much of this life at all. The enemy exploits itself for all it has—convincing masses that today is it. So, “live your truth,” “follow your heart,” “stay positive,” “because nothing ultimately matters, almost anything can”—so goes its hell-founded song. 

This is deceit of the devil—as though some power of death could be shifted to man because it has been made eerily artful, wrapped in a dull, philosophical glow. As if there is nothing to fear of death because “self has lived!” 

No! Death is no song—but mankind its slaves. The enemy does not rightly captivate, but the world is its captive. If, apart from Christ, I would know no fear of death—would confess no sorrowful subjection to its power—how could I see what Christ has done, in partaking of humanity and putting foot to soiled ground? 

Lies about death can be rejected in knowledge of Him who shared in the shadow, though Himself spotlessly pure. Where sin fell, He fell Himself beneath it, “so that by His death He might break the power of him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death” (Heb. 2:14b-15). No mere man could pierce death to slide slimly past his inevitable future; only could death reign because of man. But the God-Man, Jesus Christ, more than pierced—crushed—evil powers; if by mere man death could govern this world, much more does the God-Man bring His reign.

“For if, because of one man’s trespass, death reigned through that one man, much morewill those who receive the abundant grace and the free gift of righteousness reign in life through the one man Jesus Christ.”
Romans 5:17, emphasis added

Much more through Christ: 

“Because of one man’s trespass”—Adam’s—death first came to all mankind as a “ruthless ruler.”[1] But those who are in Christ “become the rulers (cf. Rev. 1:6) whose kingdom is one of life!”[2] In Christ is found such certain and abundant life in place of death that it is not said, “life reigns”—but those who believe reign in life, to His praise.

Much more through Christ: 

Over being self-owed, believers “expatiate in a life divinely owned and legally secured, ‘reigning’ in exultant freedom and unchallenged might, through that other matchless ‘One,’ Jesus Christ!”[3] For death is not one time, but after the first comes judgment—and then the second death, eternal in span. So, those reigning in Christ are said to be secured, unchallenged. Death, the second, will last forever, but the divinely owned will never meet it. Rather, they will exult in the freedom of their Lord.

Much more through Christ: 

No longer feeding on the world’s bloated, supersaturated, choking pleasures of natural impulses and empty, “positive” recitations—which are the taste of chocolate, with the bite of poison—God’s righteousness is free to receive. This righteousness is “offered to all by God [yet] must be appropriated by an individual by faith.”[4] Those who receive it “stand forth enriched with God’s ‘abounding grace’ and in the beauty of a complete absolution from countless offenses.”[5] By grace, the faith-possessing are dry of all sins, which are offensive to the Father, because their sins—exchanged for righteousness—were put upon the perfect Son. 

Jesus teaches that death is not as man might naturally imagine; its true sounds are weeping and gnashing of teeth (Matt. 13:41-42). One day, no veil of deceit will obscure it. Those who are afraid of passing through it alone, without Christ, hear the beginnings of the truth, seeing hearths as broken, paths as bent, and futures as hollow. 

And so, when I saw my emptiness without Him, I turned to Christ as I was—“For while we were still weak, at the right time Christ died for the ungodly” (Rom. 5:6). While I was still weak, still fearing, still sinning, still under the pull of the world—He gave Himself for me so that through Him, life might swallow death (1 Cor. 15:54) instead of the other way around. This glory song is heaven-sent: truth, freedom and forgiveness, sin- and death-crushing promise. 

 “As sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.”
Romans 5:21b

Without Him, I would be overshadowed by death or misled by strangling “positivity.” But with Him: grace, truth, obedience, righteousness, growth, protection, reigning, glory, worship—life forevermore.

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MainLianna DavisDeath
Becoming a Selective Listener—In the Best Sense

Our so-called “information age”—when information has become the going commodity—involves voluminous data, assertions, thoughts, and opinions whizzing both from and toward us online. Within this environment, not only do false teachers exist—as in historical times—but they have now inherited the power to ask for attention through greater reach, even paying for more influence. 

Has ever a time existed when selectivity about whom we follow for spiritual guidance been a more vital skill? 

Unwise Listening

Regardless, this is not a new challenge. Even many years ago, Reformer John Calvin recognized a human propensity toward being unwise listeners. He noted

Men, of their own accord, choose to be deceived rather than to be properly instructed […] the world will have ears so refined, and so excessively desirous of novelty, that it will collect for itself various instructors, and will be incessantly carried away by new inventions.

Following Calvin and his wariness for theological ingenuity, to cultivate biblically-formed, selective listening skills can be considered a duty. In fact, being a passive listener does not appear to be a biblical category—and by “passive listening” here, I mean falsely believing that I am not choosing the messages I am influenced by because they come toward me online, outside my seeking. Instead, being swayed by fancy-sounding, yet sub-biblical teaching is, according to Calvin, a choice.

Selective Listening and Scripture

Psalm 1:1 shows a progression for falling away from the truth of Scripture: walkingwith wicked counsel, standing in the way of this counsel, and then openly sitting in congruence with evil. Again, Calvin writes that Psalm 1:1

…shows how by little and little men are ordinarily induced to turn aside from the right path. They do not, at the first step, advance so far as a proud contempt of God but having once begun to give ear to evil counsel, Satan leads them, step by step, farther astray, till they rush headlong into open transgression.

2 Timothy 4:3-4 reveals a similarly flawed pattern—listening to teachers who are not sound, taking action by turning from truth, and, finally, wandering off altogether. 

Both patterns begin with listening. 

When commenting on Psalm 19 and then on 2 Timothy 3:16, D. A. Carson laments that too often, our selective listening ironically applies to the Scriptures themselves:

Many people choose snippets and themes that soon constitute a grid for eliminating the rest [of Scripture]…Worst of all, Christians invest so little time and energy in learning what they claim to be the Word of God that it falls away by default.

The danger in contemporary evangelicalism is not formal rejection of Scripture, but an unrealistic assumption that we know the Bible while in fact we press “on” (in reality, slouch backwards) toward endless conferences on leadership, techniques, tools, gimmicks, agendas.

Becoming a Selective Listener by Knowing Scripture

Following from Carson’s thoughts, listening well to the full counsel of Scripture (Acts 20:27) grows wise listeners with the ability to select influences well. If you do not know where to begin, here are some thoughts I have collected while learning from others in my family, church, and Bible college/seminary on delving into further study of the fullness of Scripture:

1. Check your assumptions.

Begin your study of Scripture with an assumption that God is perfect and that, therefore, his holy words are always and absolutely best. If you come across a verse or concept that seems “off” to you, assume that your understanding can grow, rather than conjecturing a problem with God’s word choices or character.

2. Be a learner.

Go straight to the passages that are most challenging for you, and be prayerfully willing to engage in a learning process that humbly gleans from the wisdom of those who have already spent their lives in study. Everything changes when we become Christians—we are reborn into new people, and are given spiritual sight and hunger for God’s Word. Becoming Christians does not automatically make us experts on Christ and his Word, but propels us toward learning. So building Scriptural knowledge and wisdom is simply part of walking with Christ. 

3. Look back to different times.

Do not be overwhelmed with the quick, current Christian publishing environment—thinking you need to keep pace. While having present-day books is important (especially for putting theology into today’s language and for responding to current theological challenges that were not historically encountered head-on), not to mention enjoyable, becoming separated from the theological problems of one’s own generation often best comes through historical works. Read classic, doctrinal resources—primary sources. Some ideas of authors are: Irenaeus, John Chrysostom, Augustine of Hippo, John Calvin, Jonathan Edwards, Charles Hodge, or Carl F. H. Henry. 

4. Find a scholarly mentor.

If possible, search for a scholarly mentor who loves the gospel and is versed in the historic tradition of the Christian faith. Pursue this so that (1) you can ask questions about difficult areas of interpretation and viewpoints that differ from yours, and (2) you can be introduced to areas of thought outside of your context of which you would not have known to inquire. 

But first, ask a potential mentor about his or her beliefs. Here are some ideas:

  • Does he or she convey the full gospel message including the unpopular aspects—like repentance, the reality of hell, God’s holiness and wrath, and the necessity of receiving it with the kind of grateful response that leads to growth in righteousness?

  • Can he or she affirm the Chicago Statement on Biblical Inerrancy?

  • Is he or she committed to a literal, historical-grammatical hermeneutic?

  • Who are his or her theological influences, and similarly, what does this person believe about the gospel and Scripture?

  • Does he or she see the significance of describing differing viewpoints with accuracy?

If this kind of relationship is not available to you, “mentors” come in various forms; I have been shaped through pages of books, words of sermons, and lectures in the classroom or through recordings. Through these means, mentors can be numerous. For no scholar stands alone; faithful Christian scholars consider themselves part of a wider, conversing community—ideally seeking to challenge, correct, and steer each other collectively into the best possible exegesis. Much can be learned from listening in to these kinds of conversations through multiple sources.

Gladness in Growth

Transferring the plentiful information available to us into wisely-held knowledge almost invariably produces a keen awareness about how much one has yet to learn, and how little is already grasped. Do not take these thoughts as a reason for discouragement, but a cause for gladness that you have a concrete indication you are following those ahead of you. 

Keep following; I will too.

Has ever a time existed when selectivity about whom we follow for spiritual guidance been a more vital skill? 

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Meditations on Dust

The godly are the God-ward—and faced there, they know they are not like what they see. They are not righteous in all their ways; they are not naturally near to the truth; not able to save, able to endure, able to abound in a perfection of goodness and greatness, able to act with self-generated and -sustained power, able to count stars beyond stars, able to reduce rulers to naught or view earth and all therein from on high, with a glance, and weigh it as a piece of dust, a sliver of grass—as nothing.

Turned to Him, how little I like to feel small—to accept small. But that the nations are dust cannot reflect poorly on the Creator, as if finitude were evil. From above, He once called all of this terrestrial ball “good.” If my view to creation were as to the dust, one floating, sailing speck, it would leave my sight as soon as it entered. I might absorb it with the swipe of a rag-holding hand, no misgivings. Who are we that He is mindful of us? This is the kind of mystery in Scripture most perplexing. He decided to love—to set His image upon—miniscule; an amebic sphere contained the incarnation… Yet, not only size is involved—that is not the offense—but small became evil, hateful, proud. Dust acted like it was something. No wonder He laughs (Psalm 2:4). What if my creation were dust? How great is His love for us!

Being small, unable to generate power or increase my own strength, I am weak, fainting, weary, utterly falling, etcetera—list proceeding. And so I wait. I must wait—God-ward. The renewal of His people will certainly come, whether presently or eschatologically—hope will actualize into mounting up, running, and the overall-not-fainting. And we will be saved. But the weak must wait; I must wait. Otherwise, I become a workman who molds an image and realizes a carved abomination. When the weak attempt to generate greatness, we can never alone find a tree unable to rot or a project that is incapable of falling. One breath—one laughing exhale—and He levels the accomplishments of man. I am weak; so, if He does not act—does not heal, does not increase strength, does not give the insight, or the muscles or the words or the voice or the whatever it is I am wanting, I must be the waiting.

Lifted from the finite—waiting toward God sets me at the Word, breathed by inerrant breath. It is standing. And it will forever be—this book that the world contrives is infected with fantasies and tainted [instead of made holy] by hatred. It prevails—this book that I would doubt and despise in spiritual blindness if not for His Spirit. How great His grace! His Word stands; the blade of grass will soon not. What can man say against God’s flawless revelation? Nothing; he can sit beneath, remembering who still measures as you know what on the scales.

Only knowing I am nothing can I see that He upholds my spirit when I fall—preserving me to the end; only when bowed can I see how and in what manner I am raised up to know Him; only when I am hungry can I receive His timely food; only in want can I know the wonder of His Word. I want to be infinitely low,[1] and know His unfathomable grace; my voice to cry for help, and know His kind deliverance; my eyes to look upon Him with love, and see some of the unsearchable greatness and beyond-measure glory. He, He, He—the cause of all being held together, sustained every day. He—righteous in all His ways, gracious in all His words, full of compassion, slow to anger and great in mercy—He is good to all. What is the strength of my soul? His nearness, that I might receive all I can of who He is and what He gives, worshiping Him for both, for always. 

Three words emerge from the dust—wait, Word, and worship. Being one who is nothing before God, I must wait for Him—for His strength in my inner spirit, resting within the hiding place of His peace during temptations, while He unveils one next detail of His mind for me and mine. And before His Word—I receive there—the bread, the high, heavenly bread raining here, as upon the grass for prime collection. And in worship, whatever is done, accomplished, and gained—God alone is great. With that, dust contents itself as such and can move along glorying in God being God—and is now being swept up for all existence in Him.

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8 Words for Worshipful Meditation

The voice of the dinner host resounds throughout the dining room and kitchen, “Alright, the food is ready, friends! First, grab your silverware, plates, and napkins here, and then start going along this side of the table to get your food. Don’t forget, drinks are on the far counter—we have ice water, lemonade, and coffee.” 

For guests to follow instructions from their host about the meal he or she has prepared and provided is honoring to do. Similarly, as we hear what God’s Word teaches about itself, we are guided through the “meal” of meditation. 

Eight Words for Worshipful Meditation

Meditation has been defined as follows:

Act of calling to mind some supposition, pondering upon it, and correlating it to one’s own life. A wicked individual meditates upon violence (Prov. 24:2). The meditation of a righteous person contemplates God or His great spiritual truths (Pss. 63:6; 77:12; 119:15, 23, 27, 48, 78, 97, 148; 143:5). He hopes to please God by meditation (Ps. 19:14). Thus meditation by God’s people is a reverent act of worship.[1]

To remember the ways God has said his Word is profitable toward our souls while we contemplate it in meditation is honoring to him and worshipful. As one way to help in this pursuit, below are 8 words taken from Psalm 19 and 2 Timothy 3:16 that God speaks concerning Scripture. Provided as well are some explanations about these words, followed by questions to guide us as we ponder and then correlate to life the principles and teachings we have studied throughout the Bible.

Reviving (Psalm 19:7a)

Matthew Henry writes that Scripture “is of use to convert the soul, to bring us back to ourselves, to our God, to our duty.” Scripture makes us turn to the Lord, it plunges his life-giving ways into more of the depths of our hearts.

How does this passage awaken my soul to the Lord and things eternal, and deaden me toward the world?

Making Wise (Psalm 19:7b)

Henry writes, “It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests.” Scripture causes us to see life in light of the greatness of God, helping us live with increasing temperance and diligence.

In light of this passage, how am I challenged to live, act, and make decisions in a more godly way?

Rejoicing (Psalm 19:8a)

Henry writes, “The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind.” Scripture gives joy to our lives; the person who knows and follows what is right and true is spared from great misery. 

What teachings, provisions, and promises in this passage bring joy to my life as I align with them and know my God better?

Enlightening (Psalm 19:8b)

Henry writes, “It brings us to a sight and sense of our sin and misery, and directs us in the way of duty.” Scripture gives us new understandings — it challenges our minds to see everything by holy light that glories in God.

What can I learn from this passage that I did not previously know—how does it change the way I think about what is true, valuable, etc.?

Teaching (2 Timothy 3:16)

John Calvin writes, “[Instruction] ranks above all the rest; for it will be to no purpose that you exhort or reprove, if you have not previously instructed.” Also, Matthew Henry refers to “teachings” as “doctrine.” Scripture instructs us, giving us information about God, our world, and ourselves that we simply could not otherwise know.

How does this passage help me understand God, his acts in this world, and his will for people?

Reproving and Correcting (2 Timothy 3:16)

Calvin writes, “Reproof and correction differ little from each other, except that the latter proceeds from the former; for the beginning of repentance is the knowledge of our sinfulness, and a conviction of the judgment of God.” Scripture confronts the sin and untruth in us; it stands contra evil and provides clarity about how to change.

How am I convicted as I read this passage? How do my ways not measure up to the holiness of God, and how can I be corrected?

Training (2 Timothy 3:16)

Calvin writes, “Instruction in righteousness means the rule of a good and holy life.” Scripture fills our lives with the abundant peace of living according to the everlasting ways of God.

According to this passage, in what ways can my life be filled with the righteousness God loves because I love him?

As we meditate upon God’s holy Word as he has intended, he teaches us to pray from our hearts, “Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer” (Psalm 19:14).

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Women Wonderfully Different and So Very Similar

To my sisters in Christ 

Anna, the daughter of Phanuel, was a Christ-exalting woman in Scripture. She was a prophetess who knew Scripture, and sat at the temple, worshipping, fasting, and praying constantly. She was there when the Son of God arrived for His dedication, and she recognized her Redeemer, giving thanks for Him. She proclaimed the news of His coming with adoration to all who were waiting (see Luke 2:36-38).

Deborah, who was sought-after for her wise judgments, was a prophetess, military leader, and worshipper of Yahweh who led Israel into a period of rest for forty years. According to the theme of the book of Judges, Israel had success as they feared the Lord; Deborah faithfully led them into that success, fear of the Lord, and peace (see Judges 4-5).

Huldah was a prophetess during the reign of Josiah when the Book of the Law of God was rediscovered. She prophesied that God would bring disaster upon Israel for forsaking Him, and yet, that because the book of the law was found and heard with penitence, God would not bring this disaster within their lifetimes. She promoted and gave dynamic impetus to the spiritual revival of Israel during the kingship of Josiah with her truthful words (see 2 Kings 22-23).

Priscilla helped to instruct a new believer, Apollos, in the way of God more accurately. The Apostle Paul was one of her and her husband’s houseguests (see Acts 18:2-3; 24-26). Paul pointedly commended them for making personal sacrifices for the apostle as fellow servants of the Lord (see Romans 16:3-5).

Tabitha, a disciple in the early church, was full, or overflowing like a stream, of good works of mercy or charity in benevolence toward others—including making clothing. She was also given the honor by Peter of being raised from the dead to demonstrate the great power of God; many believed at this sign of the apostle to the authenticity of Christ (see Acts 9:36).

Anna was devoted, ready to recognize and proclaim her Redeemer when He arrived. Deborah was a sought-after woman of wisdom whose leadership of Israel ushered them into a time of peace and fear of God. Huldah inspired and promoted Israel’s return to the good law of God and to favor in His eyes. Priscilla was hospitable, self-sacrificial, and well-versed in Scriptural theology such that she could help teach the ways of God to a fellow brother. Tabitha was devoted to charitable works of service—they overflowed from her heart.

Each woman belonged to God as His child, under His Fatherly provision and direction (Matthew 7:11; Hebrews 12:3-11), devoted to Him and His righteous Word in the circumstances God brought. Each of their godly actions flowed from the Lord, each person beautiful in their own ways of reflecting Him while serving those around them—all together being used by God in His Word to teach us the truth. Yet, each one had markedly different circumstances, gifts, and roles in life.

It seems to me that you and I are also different in the same way Scripture’s women of history were different. Yet, we are also the same: we are children of the same Father who rely upon His Word for how to live, believe, worship, and serve, with the God-given honor of together representing Him in the pieces of His plan for this world we cherish as gifts and call our lives.

As women, we may be in various seasons, circumstances, and roles, and we may bring different gifts to what we commonly share. Yet, Anna’s delight was discovered in Scripture and fulfilled in Christ, Deborah’s wisdom and victory were attributed to her God, Huldah’s prophecy came from Him, Priscilla depended upon the ways of God in order to teach them and follow them, and Tabitha’s heart overflowed because she was a disciple of Christ. The beauty of each one’s service flowed from a humble love for the truth.

They were wonderfully different, while so very similar—like us. 

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9 Spurgeon Quotes on Fear and Faith

According to Charles Spurgeon (here and here), Psalm 56:3—“When I am afraid, I put my trust in you”—holds a tension and, yet, a resolve that is uniquely characteristic of the Christian’s experience of fear. 

1. Spurgeon gives voice to inner complexities.

Notice, first, then, that here is David in a complex condition. He says, “I am afraid,” yet with the same breath he says, “I will trust in You.” Is not this a contradiction? It looks like a paradox. Paradox itmay be, but contradiction it is not!

2. He illustrates that intellectual qualms need not be viewed as displacing of faith.

You have seen a precious promise or a glorious Doctrine and you have believed it because you have found it in God’s Word. You have believed it so as to grasp it and feel it tobe your own, yet, perhaps, almost at the same time certain rationalistic thoughts have come into your mind and you have been vexed with doubts as to whether the promise is true. You remember, perhaps, the insinuations of others,or something risesup out of your own carnal reason that renders it difficult for you to believe, while at the same time you are believing! You battle with yourself—one selfseemsto say, “Is it so?” and yet your inner self seemsto say, “I could die for it, I know it is so!”

3. He teaches that there is courage in being honest about fears.

David says, “I am afraid.” Admire his honesty in making this confession. Some men would never have admitted that they were afraid. They would have blustered and said they cared for nothing! Generallythere is no greater coward in this world than the man who never will acknowledge that he is afraid.

4. He reminds that even when faith can stand to grow in those times of life when death seems impending, faith one can still have. And greater truths also abound.

But if, as a rule, you and I can think of death without any kind of fear, if no tremor ever crosses our minds, well then, we must have marvelously strong faith, and I can only pray we may be retained in that strength of faith! For the most partthere is such a thing as terror in prospectof death—the fear is often greater in prospect than in reality! In fact, it is always so in the case of the Christian.

[…]

And so the fear and the faith shall go on hand in hand together for a while, till at last perfect love shall come in and take the place of fear—and then faith and love shall go hand in hand to Heaven!

5. In noting the despondency of going anywhere but to God, and that being one’s end, he promotes gratitude for grace. 

It is a sure sign of Grace when a man can trust in his God, for the natural man, when afraid, falls back on some human trust, or he thinks that he will be able to laugh at the occasion of fear. He gives himself up to jollity and forgetful-ness, or perhaps he braces himself up with a natural resolution—"To take arms against a sea of troubles, And by opposing end them." He goes anywhere but to his God.

6. He puts on display the illogical nature of natural human impulses.

You say, "I feel so dead and cold, I have not the spiritual vivacity and warmth and life that I used to possess. I used to come up to the Tabernacle and feel such joy and rejoicing in worshipping on God's Holy Day, but now I feel flat and dull." Oh, but do not be tempted to get away from Christ because of this! Who runs away from the fire because he is cold? Who, in summer, runs away from the cooling brook because he is hot? Should not my deadness be the reason why I should come to Jesus Christ?

7. He teaches that when lamenting over a life that has created, of oneself, nothing that pleases God, but only the opposite—to then rejoice, for grace is true.

When I can see marks of Grace in myself, to trust Christ is easy—but when I see no marks of anything good, but every mark of everything that is evil and then comeand cast myself upon Him and believethat He can save me, even me, and rest myself upon Him—this is the faith which honors Christ and which will save us! May you have it and such time as you are afraid of sin, may you trust in Christ!

8. He is honest and serves as an example of how to respond inthe starkest realizations unworthiness.

I dare to say these ancient words [of Psalm 56:3] tonight from the depths of my soul! I am afraid of my sins! I am afraid of my unworthiness! I never live a day but what I see reason to be afraid! If I had to stand all by myself, I would be afraid to stand before God! If I had never done anything in my life but preach this one sermon, there have been so many imperfections and faults in it that I am afraid to place any reliance upon it! But my Lord Jesus, You are my soul's only hope. I trust entirely in You!

9. Best of all, he takes Christ at his word.

A Christian has no right to be always saying—"Do I love the Lord or no? Am I His, or am I not?" He may be compelled to say it, sometimes, but it is far better for him to come just as he is and throw himself at the foot of the Cross and say, "Savior, You have promised to save those that believe! I believe, therefore You have saved me!" I know some think this is presumption, but surely it is worse than presumption not to believe God! And it is true humility to take God at His word and to believe Him.

In the day of being afraid, Spurgeon teaches that Christian confidence is not in one’s inner state, intellectual reachings, adequacy of confession, absence of future experiences of fear, coping abilities (i.e. humor or human resolve), history of actions and inactions, or self-perception. With all of these in view—and the cause for fear growing when considering each one—“when I am afraid, I put my trust in you” (Ps. 56:3). A Christian’s confidence in fear is that God does exist as One who, of his own incomprehensible decision and grace, rewards those who seek him (Heb. 11:6).

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MainLianna DavisFear
70 Prompts for Adoring God

I worship you, my God, because of who you are: 

  1. Eternal, immortal, and invisible, you alone are God (Psalm 90:1-2; 1 Timothy 1:17; Isaiah 45:5).

  2. You are Spirit (John 4:24). 

  3. You are living (Joshua 3:10).

  4. You are one able to create ex nihilo, or out of nothing (Hebrews 11:3), in six days, and resting on the seventh (Genesis 1).

  5. You are independent of all creation, and have life in and of yourself (John 5:24).

  6. You are known to all (Romans 1:19-20).

  7. As self-existent Yahweh, you are self-revealing to your people (Exodus 3:14-15).

  8. You are omnipresent, or everywhere, always (Psalm 139:7-12).

  9. You are omniscient, knowing everything (Proverbs 15:3).

  10. You are omnipotent, or all-powerful (Matthew 19:26; Hebrews 1:3). 

  11. You are omnisapient, or all-wise (Romans 16:27).

  12. You are sovereign (Ephesians 1:11, 20-21).

  13. You are one God in three Persons (Matthew 28:19; 1 Corinthians 8:6).

  14. Each Person of the Trinity is fully and equally God; in appearance and outworking, the Father begets the Son (John 1:18), and the Holy Spirit proceeds from the Father and the Son (John 14:26; 16:7).

  15. Jesus Christ was preexistent before the incarnation (John 6:38; John 17:5).

  16. Jesus Christ humbled himself (Philippians 2:5-7).

  17. Jesus Christ became incarnate in the flesh (John 1:14), conceived by the Holy Spirit without a human father and born from a virgin (Matthew 1:18). 

  18. Jesus Christ, with a human nature, experienced the weakness and growth that are a part of the human experience (Mark 2:15; 14:33; 15:34; Luke 2:40; 7:9). 

  19. Jesus Christ was tempted and overcame (Luke 4:2); with a divine nature, he could not sin. 

  20. Jesus Christ is God—the image of the invisible God (Colossians 1:15) and the one of whom deity is claimed (Luke 1:43; John 1:1; Matthew 22:44; Hebrews 1:10-12).

  21. Jesus Christ’s omnipotence is displayed through his miracles over nature (Matthew 8:26-27; Matthew 14:19; John 2:1-11). 

  22. Jesus Christ’s eternality is known through self-revealing statements (John 8:58; Revelation 22:13).

  23. Jesus Christ’s omniscience is displayed through perceiving hidden thoughts (Mark 2:8; John 1:48), and in knowing all things as attested to by his disciples (John 16:30).

  24. Jesus Christ is omnipresent, as seen in his claim to be with the disciples always (Matthew 28:20).

  25. Jesus Christ is sovereign, as demonstrated in his authority to forgive sins (Mark 2:5-7).

  26. Jesus Christ is worthy to be worshipped and adored (Philippians 2:9-11; Revelation 5:12).

  27. Though not relinquishing any divine attributes, Jesus Christ gave up the outward appearance and radiance of his glory in order to complete the mission of the Father (Philippians 2:7), using his divine attributes only as necessary for his mission and ministry, out of submission to the Father.

  28. Jesus Christ is one Person without separation, including two natures without confusion—human and divine—in hypostatic union (Hebrews 1:3). 

  29. The Person of the Holy Spirit has intellect, emotions, and will. With intelligence, he knows the things of God (1 Corinthians 2:10-11); with emotions he can be grieved (Ephesians 4:30), and according to his will, he distributes spiritual gifts (1 Corinthians 12:11).

  30. The Holy Spirit is deity with omniscience (1 Corinthians 1:11-12), omnipresence (Psalm 139:7), and involvement in creation (Psalm 104:30); blasphemy against the Holy Spirit is blasphemy against God (Matthew 12:31-32).  

  31. Father, Son, and Spirit—one God—you are unity (Deuteronomy 6:4).

  32. You are Elohim, sovereign and transcendent over all the earth (Deuteronomy 2:30; 33; 3:22).

  33. As El-Shaddai, you are God Almighty, powerful and strong (Genesis 17:1). 

  34. As El Elyon, you are God Most High who reigns supreme (Genesis 21:33).

  35. As El Olam, you are God Everlasting and changeless forever (Genesis 21:33).

  36. As Yahweh Jireh, you are “The Lord Will Provide” (Genesis 22:14).

  37. As Yahweh Nissi, you are “The Lord Our Banner,” the victorious (Exodus 17:15).

  38. As Yahweh Shalom, you are “The Lord is Peace” (Judges 6:24). 

  39. As Yahweh Sabbaoth, you are “The Lord of Hosts,” the commander (1 Samuel 1:3). 

  40. As Yahweh Maccaddeshcem, you are “The Lord Thy Sanctifier” (Exodus 31:13). 

  41. As Yahweh Tsidkenu, you are “The Lord Our Righteousness” (Jeremiah 23:6).

  42. The way you relate to your creation can be described by many images, like the image of Father (Matthew 6:26; 2 Corinthians 6:18; 1 John 3:1). 

  43. The image of Mother (Isaiah 66:13; Isaiah 49:15; Matthew 23:37; Luke 13:34).

  44. The image of Husband (Isaiah 54:5; Hosea 2:19; Revelation 21:1-7). 

  45. The image of Friend (John 15:12-15). 

  46. The image of Shepherd (Psalm 23; John 10:11)

  47. The image of Teacher (Psalm 32:8; Isaiah 48:17). 

  48. The image of Ruler (Psalm 103:19; 1 Timothy 6:15). 

  49. The image of Judge (Isaiah 33:22; 2 Timothy 4:8). 

  50. The image of Deliverer (Exodus 6:6; Matthew 1:21).

  51. And the image of Justifier (Romans 3:26). 

  52. You are a preserver of all you have made (Nehemiah 9:6; Colossians 1:17).

  53. You are one who gives decrees that are all-encompassing, or inclusive of all creation (Ephesians 1:11).

  54. Your decrees are for your own glory (Psalm 19:1), and they are based upon your sovereign contentment (Daniel 4:35).

  55. Your decrees are best because they are based upon your infinite wisdom (Psalm 147:5; Psalm 104:24). 

  56. You are morally pure and set apart (Leviticus 11:44-45).

  57. You are holy (Revelation 4:8).

  58. You hate sin and are angered by it (Joshua 7:1). 

  59. You are perfectly wrathful (Romans 1:18; Nahum 1:2).

  60. You are compassionate (Psalm 103:13-14).

  61. You are patient (Romans 2:4).

  62. You are love (1 John 4:8, 16).

  63. You are good (Psalm 25:8).

  64. You are just (Genesis 18:25).

  65. You are righteous and gracious (Psalm 145:17).

  66. You are rich in mercy (Ephesians 2:4).

  67. You are immanent, near and active (Jeremiah 23:23-24; Acts 17:27-28). 

  68. You are immutable, or unchangeable (Hebrews 13:8; James 1:17). 

  69. You are true (Isaiah 65:16).

  70. You are the blessed and only King of kings and Lord of lords (1 Timothy 6:15).

Help me to know you, to love you for who you are, and to value what you value, my God. 

Amen.

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MainLianna DavisFeatured, Worship
A Well Lived Life

When the sun turned down for the day and golden light peaked through the edges of my living room blinds throwing glistening shadows onto dim walls, my eyes assumed the same golden gleam with thoughts of recent hours. The sun grew over walls and furniture—and all the swells of the day—for the hour or so of light’s gold: the dining room table where a candle earlier sped and smoked, the distant corner of the kitchen where orange slices were held and bites were taken alongside grins and chats, and the stairs that withheld against pounded motions of every happening, whether languid and clomping or running late with clipping.

My lips met spiced tea and my mind swelled over those waves of the day, freeing the memories that active minutes compress—enumerating the menagerie of surges and stages. Finally, the thought came as the sun yielded to the downward pull and the last spark was gone before night’s scroll was unrolled—Was this one well lived?

The last light fell, and I had all appreciation for that unique sunset slice of the day—it was like the lightning that flares when a person of mystery speaks revealingly and the rarity only adds to gratitude and wonder, leaving a trace of want for when it will happen again. So, a sunset does not grace the every minute, and with the last light, today’s provoked, Can you be content to mirror many other days after today’s strains?

Now, if one can enter near, a late octo- or nonagenarian might musingly review not a day of life for Christ, but a life. The gray hair of the godly, that crown of splendor and honor (Prov. 16:13), affords its own glow for watching eyes—perhaps the brightest and fiercest sparks of belief and holy desire. Chair close, one hears of minds that have worked and worked, and of hearts’ resolve, and eternity’s splendor insight from earliest days. One might hear of children and family, and friendships and ministry while witnessing the effects of prayer’s secret dependency. One will certainly hear of Christ, as the godly gray are naturally nearest, anticipatorily, to see His face in all of glory’s bright.

In these, my elders, I’ve seen steps of resolve, commitment to the path that is straight. Steps that haven’t veered back and away or circled, as with a loose, stray connection—but have traveled steadily, with a resolve that started from the dedication of earliest teenage days (Ecclesiastes 12:1). I’ve heard of consistency in studying, of adeptness with mastering one day’s portion of Scripture at a time to accumulate wealth, a considerable responsibility—without having been shirked or shunned, but received as weighty and worthy duty (Prov. 1:7, 2:2; 2 Tim. 2:15). I’ve noticed the freedom and joy, and sole honor for Christ, in the gray-haired whose finances have long reflected the weight of eternity and Scripture’s guiding hand, for whom money has not directed decisions of value, for the path to heaven is highest (Matt. 6:19, 23).

Pure sparks have graced my sight of love for family, care for husbands and wives while in view of a marriage-honoring God (Heb. 13:4), and for the ministry that began in one’s home—how instruction and love of children has not been seen as secondary but as prized with piles of devoted time (Deut. 6:5-9). With the family of God, I’ve seen the peace of relationships that are deemed successes if giving has been sacrificial—where mutuality has been warmly welcomed, but personal fulfillment has not been given the status of being the aim or goal (Phil. 2:3). I have beheld how the deposit of truth has been regarded—the fountain for unity (2 Tim. 1:14; Rom. 16:17-20) and how speaking its core message of the King has served as compassion for those in the dark (Rom. 10:14).

Gazed fixed, I have gleaned themes of wisdom, that when tutors have been sought for the school of saintly life, selectivity and standards have been welcomed by all. For good mentors have been careful to bow and exegete well the holy Word—pointing to those who have been advanced in maturity and dedication—with thoughtfulness to approve by Scripture every influence, faithfully, no matter the cost (1 Cor. 11:1; Phil. 1:9-10). Now, when I hunt for their lives of prayer, I scarcely collect in my sight all that’s certainly there—for they are faithful to the Lord’s instruction, to maintain reverent secrecy (Matt. 6:5-6). Yet, in their lives’ humility and given trust, evidence abounds of those who have long ago settled that they can do nothing, would never want to do anything, apart from Him (John 15:5; Phil. 4:11-13).

I’ve traced my hand over a life’s day to follow the sparkling-sun-movement, a sun still graciously lasting by God’s hand to have come this evening after visiting lives of all ages. And as golden hours will double and triple and more in my experience, Lord willing, tomorrow and the next day again, I will have less and less propensity for youthful doubtfulness in the truth that my days are short—just as He has said (Jas. 4:14). My home will travel through sunset again; while I sip that tea and steep in the swells, the lightning spark of want noted in my day-end light—my question—is now seated in Scripture’s witness to imitate those whose whole lives have already been well lived for Him (Heb. 13:7; 2 Thess. 3:9; 1 Cor. 4:16).

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Early Martyrs’ Witness to Christ's Worth

persecution and martyrdom to the glory of the One whose Name they bore: “Yet, if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name” (1 Peter. 4:16). As I have been learning of the history surrounding these men and women who loved Christ more than life on this earth and reflect upon their voices that echo through the centuries, I am led to honor Christ for His suffering, power, and worth.

Martyrdom as Reality

In classical Christian times (roughly 100 to 600 A.D.), persecution varied according to who was in power of the Roman empire at the time—each emperor having the power to create his own policies and climate for Christians. In summary of what I have been learning, here is an anecdotal sketch from these years when martyrdom was a reality for many:

  • Nero, who came into power in 54 was a persecutor of Christians, especially in his nearby vicinity. After receiving blame for a widespread fire, he diverted public attention by blaming the Christians.

  • Under Domitian existed scattered persecution across the empire for those who participated in “Jewish practices” [in early years, differentiations between Judaism and Christianity were unclear to authorities].

  • Emperor Trajan set the policy that, essentially, Christians ought not be sought out with state money, but also ought not be pardoned if accused before imperial authorities.

  • In 161, Marcus Aurelius became emperor and saw fit to persecute the Christians more pointedly—believing them to blame for growing challenges, like natural and military disasters.

  • Septimius Severus issued a syncretistic edict in 202 intended for the unification of the empire; worship of various gods was permitted as long as Sol Invictuswas given superior status.

  • Decius, in 250, instated an empire-wide edict that governors and magistrates enforce sacrifice to Roman gods and to the emperor, resulting in amplified persecution of Christians who refused.

  • Under Diocletian, who became emperor in 303, another edict was formed. This time, all Christian sites of worship, Christian writings, and Christian acts of worship were illegal, prompting a severe period of hostility.

  • The emperor Galerius—who began his influence in Christian persecution—ultimately deemed these edicts and acts futile due to Christian steadfastness. Year 311 saw a cessation of persecution, leading soon to vastly altered times under Constantine’s leadership.[1]

Martyrdom as Honor

Amidst these adverse times, the church regarded martyrdom as an honor. They wrote of Peter having “born his testimony” in martyrdom and of Paul, who “won the noble renown which was the reward of his faith”[2] in his.

Bishop of the church at Antioch, Ignatius, was sentenced to death in 107. He was sent to Rome for trial, and on the way—in one of seven letters—he wrote to the church at Rome,

Only pray that I may have power within and without, so that I may not only say it but also desire it [martyrdom]; that I may not only be called a Christian, but also be found one […] Yet if I shall suffer, then am I a freed-man of Jesus Christ, and I shall rise free in Him […] The farthest bounds of the universe shall profit me nothing, neither the kingdoms of this world. It is good for me to die for Jesus rather than to reign over the farthest bounds of the earth. Him I seek, who died on our behalf; Him I desire, who rose again [for our sake].”[3]

Early Christians wrote of the martyrs of their own times,

For who could fail to admire their nobleness and patient endurance and loyalty to the Master? seeing that when they were so torn by lashes that the mechanism of their flesh was visible even as far as the inward veins and arteries, they endured patiently, so that the very bystanders had pity and wept.[4]

One young believer, Germanicus, was advised to deny Christ when facing death to preserve his youth. But he only indicated to authorities his desire to even more quickly “obtain a release from their unrighteous and lawless life.”[5]

Bishop Polycarp of the church at Smyrna was also asked to recant multiple times. Once he replied in faithfulness: “Fourscore and six years have I been His servant, and He hath done me no wrong. How then can I blaspheme my King who saved me?” And another time he replied with eternal truth: “Thou threatenest that fire which burneth for a season and after a little while is quenched: for thou art ignorant of the fire of the future judgment and eternal punishment, which is reserved for the ungodly.”[6] The saints at the time wanted to emulate his example, “seeing that it was after the patter of the Gospel of Christ.”[7]

Martyrdom for Christ’s Glory

When reading these martyrs’ accounts, I think of the temptation to become man-focused. No doubt, these believers’ willingness to die in faithfulness to the Lord is an example to me. At the same time, according to 1 Peter 4:12-14, the glory resting over these faithful men and women belongs to God:

“But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.”

With that in mind, one record has particularly stayed with me because of how it held me back from a man-exalting perspective on martyrdom—the Apostle Peter’s:

…after being scourged, he [the Apostle Peter] was crucified with his head downwards. It is related that he himself chose this painful posture because he did not think he was worthy to suffer in the same manner as the Lord.[8]

Peter didn’t consider that he ought to experience his martyrdom in the same form as Christ—his humility and love for the Lord Himself is evident in his request. His eyes were on Christ, with honor, thinking of how awfully the Lord had it and not wanting to remotely resemble the crucifixion.

In light of the example of many persecuted believers who knew their Lord was worth their lives and thinking of the Apostle Peter who did not consider himself worthy of his martyrdom in view of Christ—taking a step back, I am presently processing what in my life is properly called suffering. I don’t suffer nearly as I think I do. While martyrs expected the slaying fires of this earth to be cold to them,[9] I recently prayed that I might—please, please—never grow cold to God. I have also been asking for far too little.

Finally, I take tremendous comfort in the Lord’s sacrifice for me, possible because He walked this earth as the God-Man—fully able to relate to my circumstances. At the same time, Peter’s love for the Person Jesus Christ exemplifies that my difficulties are still not reason for me to relativize the cross to my experience—but to all the more live in view of the Lord Himself who hung on the cross and bore the wrath of God.

I am fully God’s through the cross—such is the complete grace of Christ to receive. Yet, I am unworthy to be His, who motivated the faithfulness of His servants to earthly death. I worship, “Lord, you are the worthy, yours is the power, and yours was the suffering.”

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MainLianna DavisSuffering
The Honor of Biblical Submission

The God like us—stunning. Descending from majesty. Grappling with the confines of flesh, with skin and hands. Hearing others’ voices through two ears and having blood pump through a heart roughly the same size as mine. He knew the onslaught of grief, with all looming darkness, at Gethsemane. And he endured punishment for sin after sin—the number seems endless from my perspective, though he must have known each one. He was seen, known, heard, and touched.

I have come to know him through his being the Lamb; so the nearness of God inhabits an exclusive warmth of truth within me. I can find myself stunned that God came, and he came to be flesh. He came to be obedient flesh. He came submitting at Calvary, being subject in the garden.

Women Seeking Nobility

Any one Sunday morning, I’m greeted outside by a fellow human whose sins were paid for at the cross. Opening the door to foyer and sanctuary, I see many more of the same men and women—and there is no Greek or Jew, male or female (Galatians 3:28). Yet, as a woman, I also walk through that door differently from men, and with a distinct privilege in how I show honor to others and the Lord.

I walk amidst sanctuary, nursery, foyer, Sunday school classrooms with a role that runs parallel to Christ’s in a specific way. We can be Scripturally assured that any man might nobly aspire to be an elder (1 Timothy 3:1-2). Yet, church eldership and church-derived authority over men are not noble aspirations for a woman (2:12).

Where does this leave women? I have not yet found myself disproven in the thought that practical advice not fully grounded in biblical theology will, at best, be one-sided and incomplete. How well-meaning the advice—“Women, when you think about submission in the church, think about all you can do, like women’s ministry, children’s ministry, etc. That’s leading more than half of the church!”

Yet, that’s not enough.

When Women Are Robbed

Jesus’ submission to the Father—in a life of obedience, in the garden, and on the cross—we praise him for this.

We women are robbed by our hearts if we succumb to feeling any defeat or deflation about submitting, or if we regard God’s truth as less than ideal. For devaluing a woman’s submission inadvertently devalues the work of Christ that women, in principle, reflect.

But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. (1 Corinthians 11:3)

Reflecting the Lord is as noble as I could imagine—“and the head of Christ is God.” His unmatched beauty in submitting to the Father when incarnate, securing the way of salvation is somehow by grace similar in principle to my role of submission, whether in marriage or church. The nobility of living by this exceeds the practical advice I wrote of above—this is the “more” we need to know.

Adorned in Uniqueness and Equity

Noble Sarah beautified herself, being subject to her husband.

For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands. (1 Peter 3:5)

What did she know of Christ? She knew of God’s order in creation; yet, the fraction of what she held dear in terms of knowledge of the Messiah means this adornment could not be any less accessible to the holy women of today.

The question to you, sister in Christ—Do you esteem womanly submission?—is best preceded by the question, Do you treasure that Christ submitted? In that light, how can we not perceive the immense privilege here? Defining what submission entails and what it looks like—and what it doesn’t—is beyond the scope of this article. But the right adornment is well to be sought.

So if you, sister, have been asked by God—by virtue of your submission—to relinquish a desire along the natural course of your adult life in marriage and church, this has been your honor. And where we have yet to receive this experience as an honor, it’s not too late to start adorning ourselves accordingly.

Submission in View of Christ

We can live in view of Christ’s cross and unparalleled expense, for he has been gracious to first take us into his view—though we are but dust. We may live our submission in view of him, who—despite any possible circumstance of ours—has always sacrificed the more. This way, we will innately come to treasure him in our hearts and actions.

Before the cross, there is no male or female—all are equally called to the feet of the King and raised to unfading inheritance with him. Further, who could say that the Father is honored above the Son—is there any lack of equity in their honor? Of course not. Thus, it is in equity we women are adorned with the unique role of submission—the humble honor of female Christian submission matching the humble honor of male Christian servant-leadership.

Both men and women, uniquely and together, have the equal joy and privilege of showcasing the riches of our incomparably sacrificial God by showing one another biblically-described forms of honor. For our God-given honor in roles pours itself out in honoring one another: “Outdo one another in showing honor” (Romans 12:10b).

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MainLianna DavisWomanhood
Cheerios, Transience, Sticky Fingers, and Righteousness

My fingers run over familiar lines in my home. Edges of tables. The soft back of the sofa where we have played and sat and read. I have a minute to think. The walls are colored with pieces of our lives like finger-paintings or crayon drawings. We’ll take them down soon, temporary things. We’re moving—not across the country or anything, but somewhere new. We’ll leave behind our nail holes. They’ll be filled. Someone else will start over with it all.

My fingers move to the binding of a book I am reading. But some of the pages are stuck together. Babies are messy; nothing is safe from them. I look down. She’s reading her own book now, my baby who I am so grateful for in everything. She’s big and solidly walks on her own. She has words to tell me what is on her mind and cognition to understand so much of what is on mine. It won’t be long before she’s in her own home, coloring the walls with her own crayons, sitting still and hoping to understand time for herself—or so I’m told. She’ll ache too, just like I have. And it will be over more than not being allowed to put sticky fingers into books—books, which the press builds and spews forward. 

I’m hardly, or not at all, reading enough to get caught up—but that’s not as important I guess. Blogs are daily and it’s hard to make that the conversation when I’m still processing something from last week or last month. It’s fast; it’s all too fast for me. Even moving to a new home is too fast, too easy. I am looking to reach the ground somehow so that when I move it’s like my feet are dragging in concrete because I had somewhere to stay. But in reality, I suppose I could do it again (but I hope I don’t).

I saw an edited picture the other day, a double exposure making a child’s head look like it was filled with Cheerios. And I sure could cut-back more on my baby’s Cheerios—I laughed at it, I think out loud. But I wonder what exactly we’re doing online sharing our hearts and our good messages. Part of it is so very good but part makes me want to sign off forever to de-clutter my brain of the many, many pieces of little Cheerios that I no longer digest. I must be doing something wrong. I sort of admire the people who are, mostly, offline. But then I think of the people I have met online and I am grateful. Still, if the whole of the web went away I have more than enough and so much joy and life. I have more than I could ask for.

All these things in my home, crayons and the sofa and a couple of tables that serve us well, they’ll be in motion soon—in the same type of motion as those who have moved before me, but many for far different reasons and with more urgency. The Israelites out of Egypt. The Israelites out of the promised land. The promise stated in the earliest generations of human history might have been fulfilled then (God is faithful), except they stopped moving toward God and so He said when it was enough, far enough. I’ve got sticky-finger “problems.” God, the Maker and Ruler of all, has children who hate Him. No comparison. But He is still faithful to Himself, and so, to us. He will fulfill each promise.

Part of me wants to combat the culture in my own little way by staying grounded and by never moving and by never do anything that is fast. Another part says that this isn’t my home anyway; it isn’t supposed to feel that easy, or as good as I want it to feel. Part of me remembers the vanity of Ecclesiastes and part of me to enjoy gifts from God—also in Ecclesiastes—but I also know to wait for the end of that book too to see that what matters is to fear and obey God through it all.

This is not as though authenticity and art and moments don’t matter; I believe they do. But in them—or, the goal of them—everything that is not righteous will not endure, and hopefully, we don't want it to. Is that my main thing here, in all of this? Because if not, I had better trade crayons for markers or lay off every weight—everything that’s too rapid. It’s easier to disengage altogether in the places we could engage well. I know that too. But every kind of medium has a different kind of beat—social media, blogs, and endless books too. Every medium, itself, communicates something. I hear the cautionary and the explorers each in my mind with their warnings and their passions respectively.

But 10 years ago, I was still deciding if I should join Facebook and—did we really think this thing through? I am still pointing my arms in different directions on here—is this right, is this it? But I don’t think I am supposed to feel blind anymore. After all, I like solidity and conclusions, and I like that the Bible is absolute in authority. Pausing, I am so grateful; we owe more to ourselves than the lie of total transience—except, of course, we are transient. I think you know what I mean. God is not transient and we are His.

Righteousness, moderate choices with limited time, identifying weights well to lay them off, seeing people in person, and, just, running my fingers over the pages of the Bible that tells me what to think from the God who knows me—these are things I keep coming back to in the quick of this all. Having fewer Cheerios, engaging more with the tangible stickiness that I can run my hands over in this home, in the physical places around, and in this heart, and do my part to clean it, and nail in—hard—the righteousness that lasts. 

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70 Prompts for Praising God

A list of praise-worthy truths—to You, God:

  1. The world changes, but the Christian hope stays the same (Heb. 13:8).

  2. You are present to protect us—guiding us straight through this life to eternal joy (Ps. 16:11).

  3. Even before we fell, You had plans to lift us up in Christ (1 Pet. 1:20; Eph. 2:6).

  4. The sweat of blood, the cross, the bitter cup—You bore sin for us (Lk. 22:14; Matt. 20:22; 1 Pet. 2:24).

  5. Christ is not a shadow, but the true sacrifice (Heb. 10:1-18).

  6. As friends, Christ has let us in on future plans (Jn. 15:15).

  7. Death tears apart our bodies and souls, but You’ll put them together again; we know because of Christ’s resurrection (1 Cor. 15:20).

  8. We will share in His inheritance as glorified sons and daughters (Rom. 8:17).

  9. Satan will be destroyed with a breath (2 Thess. 2:8).

  10. Death itself is going to meet an irrevocable end; You have appointed the day (Rev. 20:14).

  11. You have fulfilled prophecy before and You surely will again (Acts 3:18).

  12. We reach the ends of ourselves and our insights, but your Word never stops pouring riches (Ps. 19:10).

  13. The Bible is true, so we are right to trust it all (2 Timothy 3:16).

  14. Your Word is like nourishing food to us (Matt. 4:4).

  15. When we stand upon Your Word, we stand upon what is forever and cannot be broken (1 Peter 1:25; John 10:35).

  16. You are bigger than our hearts; we do not have to be led by our feelings (1 Jn. 3:20).

  17. We struggle with motives, but You never do. Your plans are always pure (Ps. 18:30).

  18. With You, each day is new. Your forgiveness helps us to forget what’s best forgotten (Lam. 3:22-23).

  19. You will love us for eternity (Ps. 100:5).

  20. Loving You is possible; we were created for this (Phil. 2:13).

  21. One day, we will be sinless like You (Rev. 21:27).

  22. No discipline we receive from You is condemnation; our condemnation is no more (Rom. 8:1).

  23. The discipline we do receive is good; You are good (Prov. 3:12).

  24. We can never run far enough to be away from You, and You do not despise a contrite heart that repents (Ps. 139:8; Ps. 51:17).

  25. You are patient with us and slow to anger (Ps. 145:8).

  26. Even after every failure on this earth, in eternity, you’ll simply welcome us to enjoy (1 Thess. 5:9); You welcome us now (Lk. 7:48).

  27. We can resist temptation and find ourselves loving You more (1 Cor. 10:13).

  28. We never wake to a single day when You are not our Advocate before the Father (1 John 2:1).

  29. While we require an ever-expanding view of You, You knowingly and simply see all we think, feel, and do (Ps. 33:13).

  30. By fearing You, we can hate what is evil and align our hearts with Yours (Prov. 8:13).

  31. Your path is straight; we’ll never be misled (Prov. 3:6).

  32. In Christ, obedience is joy (Lk. 11:28).

  33. The boundaries You give us are just right—pleasant, freeing, and sweet (Ps. 16:6).

  34. You made us; You chose to create. You give us life and hold us together (Gen. 1:27; Col. 1:17).

  35. You are perfectly wise and just, even amidst vast complexities (Job 38-41).

  36. You are everlasting while this world and our lives are but a breath (Isa. 40:28; Ps. 39:5).

  37. We have kings, but You are King—with all power and authority in heaven and on earth (Matt. 28:18).

  38. You are Head of Your church. You direct each one of us (Col. 1:18).

  39. No longer does a human priesthood intermediate; we are all a priesthood with access to Your throne through the God-Man, Christ (1 Pet. 2:5).

  40. You give us membership in the church, the church You love (Eph. 5:32).

  41. We, Your people, are one (Romans 12:5).

  42. Our brothers and sisters have faith that proclaims how good You are (Gal. 3:27; Rom. 1:8).

  43. You have granted us the high, worthy calling to contend for Your truth, given once for all (Jude 1:3).

  44. You give Your children different gifts; yet, You show no favoritism (1 Pet. 4:10; Acts 10:34).

  45. Our brothers’ and sisters’ gifts shine brightly for You (1 Cor. 12:4-5).

  46. Even if poor, Your children are rich (Rev. 2:9).

  47. The redeemed praise You together, with a single voice (Romans 15:6).

  48. You are faithful and able to establish the work we do for You, according to Your will (Ps. 90:17).

  49. We can be successful in Your eyes through faithfulness to keeping Your Word (Ecc. 12:13).

  50. You are our treasure, our great delight (Ps. 43:3).

  51. The Messiah, first promised in Genesis, has come (Gen. 3:14-15); the Spirit He promised does indwell (Jn. 14:15-31). We live in a precious time of history (1 Pet. 1:12).

  52. Your good news truly changes lives (Jn. 1:12).

  53. You know our needs; each need gives our hearts a deeper capacity for You (2 Cor. 12:9-10).

  54. In each one of our breaths and steps—whether taken in joyous celebration or amidst troubling sorrow—You hem us in behind and before (Ps. 139:5).

  55. Prayer matters; we are invited it, to You (Lk. 11:1-4)

  56. When we know You are near, even if we cannot feel You experientially, we cannot be lonely (Ps. 16:8).

  57. We do not mourn as those without hope on this earth (1 Thess. 4:13).  

  58. The depths of Your glory that we will experience in the future will incomparably outweigh the depths of our present sorrows (2 Cor. 4:17); Your glory is wonderful.

  59. You understand (Heb. 4:15).

  60. Today’s perseverance and endurance—even if no one else sees them—are remembered by You (Rev. 2-3).

  61. We are weak, but You are strong (Ps. 147:5).

  62. We worship the same God as Abraham, Esther, Deborah, David, Moses, Paul, and John.

  63. Nothing stretches or reaches beyond You; we cannot take a step outside of Your sovereignty (Ps. 115:3).

  64. All people will bow; Your glory will be fully seen (Phil. 2:10; Rev. 1:7).

  65. You give us permission to crave Your quick coming (Rev. 22:21).

  66. When we delight in You and want You, You never fail to give us what we want (Ps. 37:4).

  67. You are going to dwell with us on a new earth; You Yourself will be with us and be our God (Rev. 21:3).

  68. Your Kingdom will know no end (Lk. 1:33).

  69. You take no pleasure in the deaths of those who die without repenting (1 Tim. 2:4; Ezek. 18:23).

  70. Those who do not know You still have the opportunity to repent and believe (2 Pet. 3:9).

“My mouth is filled with Your praise and with Your glory all day long.” Ps. 71:8

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Nourished by Christ in the Wilderness

About four years ago, I experienced my first full-blown panic attack. Those experiences accumulated, and I grew to have increasing difficulty with leaving my home. I remember willfully dumping myself into the passenger seat to be driven to my parents’ nearby home—only to feel an urgent pull two minutes later for the car to be turned around. I remember my husband and I taking our trotting dog for a walk, yards from our home, and I was unable to carry a simple conversation because of the mental pain. By God’s grace, I was directed to a health cause for this anxiety. 

Yet, in my months without answers, I experienced the temptation to dwell exclusively upon the question, Will my life now always be like this? Yet, it was because I had peace with God through Christ that I did not despair—and I could see beyond it.

Hunger and Thirst in the Wilderness

David writes of his vision on God in Psalm 63. It is a Psalm from the wilderness—David describes his setting as a waterless, vapid, weary place. 

O God, you are my God; earnestly I seek you;

    my soul thirsts for you;

my flesh faints for you,

    as in a dry and weary land where there is no water. (v. 1)

And Scripture speaks of different categories of wildernesses.

We can see John the Baptist in the wilderness before the beginning of his ministry of proclaiming the coming of Christ (Luke 1:80). He was in a place of knowing that God had issued a calling upon his life, while, for years, he was not at a time of fulfilling that calling—he was waiting. 

A wilderness might also be a place of temptation where evil moves—consider Jesus being brought into the wilderness to be tempted by the devil (Matthew 4:1). Christ knows what it is to feel the pressures of being sinned against or to face relentless lies. 

The Wilderness of the Soul

Scripture also speaks of another kind of wilderness; John the Baptist proclaimed it (Matthew 3:3), and this is when the Christian faith starts to get especially personal. Scripture says that without Christ, there is a wilderness within us. As our state without Christ is described further by John the Baptist, we see that it is the kind of wilderness we cannot pull ourselves from, and that time alone will not rectify. 

Now, David, in his wilderness, said, I thirst, I hunger. And we might similarly say, My soul aches.Yet, David adds two sweet words—for you. In every kind of wilderness, he hungered for the Lord. 

The first verse of the Psalm speaks to why he can say these things. First, he says, God; he confesses that God is God, whether or not he and those around him acknowledge it. God.

He goes on to say, You are my God. Now, that is an entirely separate statement—he wanted God to be God of his life and have that exclusive role. And because God was invited to be God of his life, he had formed this habit of praising God in his most barren times. 

In fact, he says that doing so was his rich, hearty, meaty, satisfying meal.

The Everyday, Eternal Bread of Life

Jesus says he is the Bread of Life, and that in him, we will never hunger. As Jesus teaches this truth, the theme of wilderness continues. When the Israelites were in the wilderness, they received manna from heaven—yet, Jesus says, They died(John 6:49). Jesus is saying that the kind of food he comes to give us is in a completely different category.

He comes to us in our direst and deadliest of wildernesses—the one of our souls. He says his food fills us entirely with life even there. So, surely, he can fill us in every other kind of wilderness. 

Strikingly here, Jesus speaks about eternal, spiritual, significant realities—life, the living Father, the resurrection, being alive forever—but in terms of the everyday, basic human reality of eating a piece of bread. 

Jesus expresses what he is to us as the Son of God, telling us, Eat my flesh, drink my blood.This is what he invites us to do! How much more applicable to our everyday lives could this be? 

Three Truths About Christ’s Meal to Nourish You

Here are three truths about Christ’s meal to nourish your soul today: 

1. This is not a meal of ourselves.

This is a hopeful reality. If you feel, like I did with anxiety, that you are in a depleted, weary, empty, starving space, don’t despair. This is an honest human place to be. You weren’t made to be or produce your own food. Before God, we are like children—we receive the meal; we take and eat what is provided. 

2. This is a resurrection meal.

Perhaps you have difficulty connecting with these truths because you cannot see them; they seem abstract. But Jesus says his food and drink are real because they will allow us to live on the last day. And on the last day, we will not need to wait longingly any more; there will be no more lies, temptations, or evil pressures or pain; and there will be no more sorrow of the sin of our souls. Our hearts will be completely clean and cleared—and we will be freed of the wilderness. The food Christ gives is real, for it is the food we need—and the only food we can possibly eat—to allow us to live on that last day, and live forever. 

3. Christ is the food. 

He did not send someone or something else; he came himself to be flesh—to sacrifice his body and pour out his blood to give us peace with God. This is God getting very personal with us. 

With this kind of food in mind, read Psalm 63:3-7:

Because your steadfast love is better than life,

    my lips will praise you.

So I will bless you as long as I live;

    in your name I will lift up my hands.

My soul will be satisfied as with fat and rich food,

    and my mouth will praise you with joyful lips,

when I remember you upon my bed,

    and meditate on you in the watches of the night;

for you have been my help,

    and in the shadow of your wings I will sing for joy.

This is a Christian meal for us today: the daily bread of the surpassing truths of Christ—which is just as personal a help to us as Christ intended—and the rich, satisfying meal of harvesting those truths in our souls to praise him in the wilderness.

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Speak Scripture into Suffering

When my first daughter went to be with the Lord, one friend wrote to me, “There are no words.” There are no words to describe, quantify, or eliminate the pain of child loss—it was a depletion of my person in nearly every possible manner.

There are no words for the kinds of suffering we can endure on this earth. Yet, experiencing that kind of depletion is not a reason to despair with hopelessness, for it can give way to great rejoicing. Through it, the abundance and sufficiency of Scripture become unmistakable. There are divinely-inspired words—that can never be depleted—to speak into intense suffering.

God Speaks through His Word

Many who have not personally experienced intense suffering feel depleted of words the minute they hear about someone else’s deep pain. Perhaps that is you. You feel you cannot relate well to others’ agony. Perhaps you have heard the wide-spread advice that the best approach to someone who is suffering is to be present and only listen. Or, perhaps you have only had occasion to read or learn about what not to say when someone is suffering, so you are at a loss for exactly how to act or be. God’s Word is an abundant, sufficient help for you too.

In The Hiding Place, Corrie ten Boom was familiar with her own suffering and that of others. She recounts that women with her in a Nazi prison camp would encircle her and her sister, pressing in closely and attentively, as they read the Word of God (thanks to a Bible God miraculously provided). Precisely during this level of suffering, they desperately needed and wanted the Word. The God speaking there—through those pages—was their only hope. This remarkable account shows the Word bringing hope and light to a dark and, from an earthly perspective, hopeless circumstance.

So as a Church, as disciplers, as teachers, as leaders, as friends, as one who is suffering intensely—right where you find yourself—let’s do well at speaking Scripture into suffering. In order to do so, we will need to learn the Word itself, not just verses we pluck from the book, but the meaning of passages and, then, the application of passages to our overall theology and the way we view the world. Then, we need to become good listeners. I have learned that there is no substitute for these—learning the Word and listening—and that when they are done well, I have much more to offer someone who is suffering in addition to myself.

Applying Scripture to the Aches of Suffering

Think about your life and heart. What often results in your own spiritual growth? You have an ache. And you bring it to the Lord and his Word. Whether through an article, a conversation with someone else, a lecture, a small group meeting, a sermon, a book, reading the Bible in the quietness of your home, you have a realization about that ache. That is, you learn what the Bible speaks into that ache. When you do, you grow. You are made more whole with the truth of his Word. One experience like this after another, after another is what carried me through grief.

So, if you have a suffering friend, listen for the ache when he or she speaks. If you cannot identify it or if you do not yet know how the Bible speaks into it, then be satisfied with being a good listener—after all, you would only be speaking for the benefit of your friend. Make no assumptions, for a response of biblical perspective to the ache they feel might not be the words you think they need to hear.

If you can indeed identify another’s ache and can grow to interpret and apply the Bible well to the aches you begin to hear around you, then trust that the Word of God is your sufficient and most compassionate resource to share with someone who is suffering.

SCRIPTURE FOR THE ACHE OF SUFFERING’S PRESENCE

When suffering is new, resonate with the ache. A sorrowful reaction to suffering is biblical.

  • When everything in life now feels meaningless, remember that there is reason for this feeling—the world is not as it should be (Ecclesiastes).

  • When the experience of grief is life-consuming, remember how consuming David’s grief was over his baby’s impending death (2 Samuel 12:15-17).

  • When suffering makes you feel lonely, read the Psalms to know you are truly not alone.

  • When you feel angry with the woeful way of the world, think of Jesus’ troubled, even angered, response to death because of death’s impact upon those grieving the loss of Lazarus (John 11:33).

  • When this life feels full of anguish, think of Jesus’ anguish in the garden of Gethsemane. The burden he felt when anticipating the cross demonstrates the miserable state of the world (Luke 22:44).

  • When suffering makes you feel ostracized, take heart that you are in good company when suffering (1 Peter 4:12).

  • When suffering makes you feel misunderstood, look to the account of Job and the mistaken assumptions of his friends (Job 4-31) or to the gospel accounts to see how constantly Jesus was unappreciated, misunderstood, unrecognized for who he is. People are flawed.

SCRIPTURE FOR THE ACHE OF SUFFERING’S PURPOSE

Listen for the aches longing for light, hope, comfort, or purpose amidst suffering.

  • When friends and family members do not meet all of your needs, be encouraged that the comfort we receive—even when given through others—is comfort ultimately from God (2 Corinthians 1:4).

  • When you see debilitating sickness or death overcoming your body or the body of someone you love, remember that we believers will one day have resurrected, glorified, and redeemed bodies just like his heavenly one (1 John 3:2; 1 Corinthians 15:42).

  • When the force of emotion is strong and your words won’t suffice to express your heart, take comfort that the Holy Spirit himself intercedes for you (Romans 8:26).

  • When you feel forgotten in your suffering, remember that God memorializes every tear that falls from your eye (Psalm 56:8), just as he knows the number of hairs on your head (Luke 12:7).

  • When suffering severs a relationship, remember the ultimate relationship forsaking willingly endured within the Godhead for you (Matthew 27:46). God understands.

  • When you do not feel the compassion of others, remember that Jesus’ suffering (Is 53) and overcoming-power makes him a High Priest who relates to us and causes us to overcome with power too (Hebrews 4:14-16)—giving grace for the present and the promise of heaven.

  • When death or the fear of death seems to conquer you, remember that he has ultimately defeated death (1 Corinthians 15:55-57).

  • When you feel distant from God, dwell upon the truth that he has given a love that no suffering, pain, or heartache can pull away from you (Romans 8:38-39).

  • When suffering makes you feel unmoored, haphazardly walking through life while wondering when you will finally be free from earthly concerns, remember that you are truly and solidly anchored through Christ to the world to come (Hebrews 6:19).

  • When suffering makes life feel slow, remember that by God’s definition—in view of the eternal state—this suffering is light and momentary (2 Corinthians 4:17).

  • When you need to be reminded of the treasures that can come alongside of suffering, learn why Jesus said that it is better to go to a house of mourning than to go to a house of feasting (Ecclesiastes 7:2), or why Peter said that faith refined through suffering is gold (1 Peter 1:7). God’s glory can be evident in your faithfulness, giving you purpose and joy.

SCRIPTURE FOR THE ACHE OF SUFFERING’S PAIN

Listen for the ache of being stuck when suffering.

  • When you experience unending bitterness toward God, look to the story of Jeremiah, who also felt bitterness at his intense suffering. Hear how patient and sure were the words of exhortation and restoration that God spoke to him (Jeremiah 15:18-21).

  • When others avoid you or when you are tempted to always avoid others who do not fully understand, think of how you might give someone opportunity to enter into your mourning or suffering with you. Then, take heart that when you can share their joy, it truly becomes your own (Romans 12:15).

  • When you can think of no reason to not blame God for the suffering that has come into your life, look to Genesis 3; the original sin of Adam and Eve is what broke the world. God is One in whom there is no darkness (1 John 1:5), who created the world good (Genesis 1:31), who cannot tempt with evil (James 1:13), and so, cannot be convicted of wickedness, malice, or evil.

  • When you simply cannot understand your suffering within God’s sovereign plan, rest content that his ways are beyond yours (Romans 11:33; Matthew 18:2).

  • When suffering makes you stuck in a cycle of looking only inward, remember that you have gifts that can be employed for others’ good and God’s glory (1 Peter 4:10).

  • When you, Christian, are having difficulty being grateful for what you do have, remember the wrath from which you have been saved (Romans 5:9; 1 Thessalonians 1:10).

  • When escape from suffering has become your focus, remember that Jesus Christ, and his good pleasure, is your reward (Matthew 25:23).

  • When you are tempted to blame yourself for circumstances beyond your control, remember that God has purposed all of the events in your life and the lives of those you love—including birth and death, and every circumstance in between (Psalm 139:16)—just as he planned from the beginning of creation that Jesus would die for us (1 Peter 1:20). Remember his sacrificial love as reason to move forward, and move forward in devotion to him.

  • When you question if your suffering has any meaning or purpose, trust in the sovereignty of God to bring his purposes to fruition through the circumstances of your life, all of which are a part of his plan (Genesis 50:20; Job 42:2).

  • When you question what miracle of goodness God can bring from your suffering, meditate on Romans 5:3-5 and trust that suffering can teach you, give you a depth of knowledge of God like never before, and bring encouragement when the genuineness of your faith becomes evident (1 Peter 1:17).

This list is far from exhaustive. What would you add?

Listen for the Ache

Whatever the circumstance, listen for the underlying yearning or longing. Let’s keep learning how to carefully apply Scripture to all of the aches we experience. The process of teaching and discipleship is God’s to faithfully lead. And our aches are often the impetus and route God uses for our growth in order to increasingly display his glory through changed and faithful lives. The kind of lives that display his glory like this are grown from his Word.

While it’s not ours to invent or assume others’ aches, it is ours to listen well, to acknowledge back to the sufferer what we hear, and trust that for every need of the heart, God has spoken abundantly and sufficiently in his Word. You can learn skillful application of his Word to human aches and be empowered to give others more than yourself—you can speak his Word. Take heart that this is your source of compassion for the sufferer and this is your source of comfort when suffering, for putting his salve of truth skillfully into our aches is always our good.

If or when a circumstance of suffering comes into your life that cannot be described in words, remember, he speaks.

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An Open Letter to My Daughter for Mother's Day

To my youngest daughter, for Mother’s Day,

Have I ever told you that I consider Mother’s Day a celebration of you more than me? When your older sister was made for heaven, and not for earth—taken there, graciously, before she was even born—I knew how dear to me were all the children God would see fit to give. I knew that it is a child who makes a mom.

My mother’s day is a celebration of you and her, probably more than it is a celebration of me. And this open letter is to you, my daughter on earth—supremely, to celebrate grace. Our lives have become meddled and interconnected (meaning, you’re stuck with me). You’ve come into my mind and heart, even after being born from me, to the extent that my theology has been improved by way of you, my God-image-bearing daughter.

Children make a mom in more ways than one.

You don’t remember being born, but I do—the moment you cried, alive, and were placed on me. How I wanted to sweep you up and swell your life with everything good; how fragile and resilient you were in one—facing this new place with high-pitched triumph, but all in need.

I knew that you were a sinner by nature—though not yet by choice and, in that limited sense, pure. I yearned to have no responsibility for influentially introducing you toward sin—and I still do. Before you were born, I was far into the mindset of being cautious with what I watched on TV, but you admitted me into this new, more brilliantly holy sense of God’s purity. I still see dimly; this I know. But those precious, new-to-the-world ears receiving blares of commercials’ gratuitous gunshots and screams, senselessly foul language, slanderous shouts, and far-less-than-holy conduct—even once—it couldn’t be. You and that couldn’t rightly co-exist. So how could I? I’ve become more careful than careful with what I watch. Your newborn-ness pealed away another layer, to better purity. Thank you.

Let’s move forward in time, because you’ve grown a bit now, and I need to cover two years in one letter; that’s how old you are soon—two. As I type, you’re playing rapid keys on the piano and will soon discover the puzzles that I set out—I’m fairly sure. But you don’t understand yet what I see laid into you. It has been swift that this woeful knowledge of evil bubbled to the top; the Bible tell us it’s always been there. To you, to your person, this knowledge is an ornery enemy, a dense shadow. I see that it’s too heavy for you! That you can’t shake it off yourself—that I can’t either. That it means you need my help and compassion, as co-sojourners. That I want to afford to you all possible holiness; however can I?

Jesus, only Jesus, can make you (and me) better.

For how long have I seen the great compassion in God’s command—don’t eat from that tree? I certainly do now. It won’t go well if you do. You won’t have Me in the same way—that is, until the sacrificing, serpent-crushing, righteousness-depositing Savior comes, and then, by grace, we can have him better. God wanted all for us, and we as mankind grimace—without his aid—that he gave that command at all. That he set us up—that he could have done better by us, we think.

No, he wanted to hold us back from the mass of it. And now, since that heavy knowledge crushed us back to dust, he came to be crushed.

Daughter, friend, I give you the same speech over and over. Don’t obey mom because she’s perfect or deserving, but because it’s what God wants to work into our hearts; as it’s too hard for you, ask Jesus to help you.Yes, God has instructed you to obey me, but it’s not for me—we sponsor exactly no showdowns in this family of the wills against each other. Know this—I seek to point to what’s best and what’s most glorious, for you.

My aim is to serve as a transparent facilitator through whom you can see to God. By through, I mean that I pray with all my might and usually without being able to find words—as straight through as possible. He’s better—look to Him, look up. Look to him for his penal substitutionary atonement so that you can trust as you surrender your life to his ways and see yourself reborn in him; he’s good. But you’re only almost-two. And we’re still laying theological groundwork.

We’re all babies in God—you and me, and everyone you know or will know; the apostle Paul speaks about becoming mature in Christ—but it’s all relative to the grace and sight we can have here. When I look at you, I see me all along the way—I cannot right now imagine his presence or glory any more than I think you can comprehend penal substitution. (Thank goodness I have been here about 28 more years than you and can manage to afford you more than what you have.) We’re fragile in sin, daughter—but while we were weak, that’s when he did for sinners what he did.

I am afraid this Mother’s Day letter had to take a rather un-celebratory route; but here it is—the triumph. Celebrate this: the God who said that when sinners were sinning, he longed to be a “mother” to them. Grace upon grace—Mother’s Day is all about grace upon grace, as I conceive of it.

Every smile of yours—especially the running, lifting, twirling, no-one-else-around-in-the-world ones—a sample of the grace of God. But your cries too—oh, how much God wants to give us, how pleased he is to do so. And when the knowledge of evil seems especially hard for you—that curtain he tore in two, the glory-light he made to shine through it, and the eternal levity from sin he gives. I didn’t deserve you, but he gave me you; you’re simply a joy, and he’s making me with you. Run to him.

Happiest of Mother’s Days to you—you and your sister have made mine, by his grace.

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Comfort from the Uncomfortable Verses in Psalms

The scene in my life is familiar. Something weighs on my heart: a fear, a temptation, or a thought-battle. Seeking comfort, I naturally go to the Psalms.

I want to be on the path that is straight and narrow; Psalm 5 is my pick for prayer against temptation today. This Psalm readjusts my thinking about my position in this world, the heartache I’ve avoided by giving my life to Christ, and who I am before him.

My heart resonates with David’s prayers:

Listen to my words, Lord, consider my lament… (v. 1)

For you are not a God who is pleased with wickedness… (v. 4)

But I, by your great love, can come into your house; in reverence I bow down… (v. 7)

But then, I come to this:

Make them bear their guilt, O God; let them fall by their own counsels; because of the abundance of their transgressions cast them out, for they have rebelled against you. (v. 10)

I either skim past it or take a moment to wonder how it could possibly mesh with what Jesus says in Matthew 5:43 about loving our enemies. It’s uncomfortable.

Remember God’s Old Covenant

Since there seems to be no solution, I usually choose the former—let’s move on?

Wait.

This is a Psalm of David. David was the king chosen by God, the king after God’s own heart. Well, did God’s heart change from the Old Testament to the New Testament regarding how we approach our enemies?

No, not at all.

David was to serve God and do his part to uphold the covenant between God and Israel. That included a unique mission given to Israel that isn’t given to us: Israel was to continue to carve out the Promised Land by warring against the people groups that possessed it.

What? Aren’t we at an even worse place than where we started?

No, remember one of those first verses: “For you are not a God who is pleased with wickedness.” Israel was given the special mission to war against nations who were committed to their wicked ways (Deuteronomy 20:16-18). God is just to judge evil whenever, in his infinite wisdom, he deems it right.

By choosing this mission for the nation of Israel, God sought to prevent the increased evil of Israel’s own disobedience—the disobedience that would threaten their ability to fulfill the conditional aspects of their blessed covenants with God (Exodus 19:5-6; 2 Samuel 7). God was being gracious to Israel with this mission.

Let’s return to the verse that gives some discomfort:

Make them bear their guilt, O God; let them fall by their own counsels; because of the abundance of their transgressions cast them out, for they have rebelled against you.

David is praying that God would cause to crumble what brought wickedness into the nation of Israel; David prayed in alignment with the specific covenant mission God gave him.[1]

Align Your Prayers with God’s New Covenant

Do you and I have this kind of mission of war today? No, of course not. We don’t have a nation to battle at God’s command; but, like David, we do have a covenant with God. We have a covenant that we participate in through Jesus Christ—a covenant through his blood, binding our hearts to his (Jeremiah 31).

Like David, we can think about what’s present in our daily lives that threatens to lead our hearts away from the depths and joys of this covenant.

I have evil pressing against me from every side. There are lies. There are half-truths posing as truths. There are vanities. There are whispers that tempt me to question the good work God has done in my life. These all threaten my heart; they pose to lead me astray.

With a new perspective on David’s prayer, I return to the reason I first went to the Psalms. Something weighs on my heart: a fear, a temptation, or a thought-battle. Seeking comfort, I naturally go to the Psalms—but now I go through the way of our new covenant. I enter into David’s prayer again:

When I read,

Make them bear their guilt (v. 10),

I pray,

God, bring every evil in my life to light so that I can see it.

When I read,

O God; let them fall by their own counsels (v. 10),

I pray,

God, show every evil in my life for what it is: a path to destruction. 

When I read,

Because of the abundance of their transgressions cast them out, for they have rebelled against you. (v. 10)

I pray,

God, let me hate everything that you hate. Cast it all aside. Defeat it in my life and in the lives of those around me as it is already truly defeated at the Cross.

Rejoice in God’s Promises

The conclusion of Psalm 5 means even more to me now.

But let all who take refuge in you rejoice; let them ever sing for joy, and spread your protection over them, that those who love your name may exult you. For you bless the righteous, O Lord; you cover him with favor as with a shield. (vv. 11-12)

He is our refuge and protection from the temptations, lies, and whispers that threaten our hearts. As David was praying for what threatened his old covenant, so we can equally pray his words against everything that threatens the depths of our joy and participation in our new covenant with God through Jesus Christ.

No longer do I feel uncomfortable with these verses in the Psalms. But, all the more, the Psalms give the comfort I first sought, for I have even more promises to claim and even more of God’s heart to see. We are on the side of Christ—the One victorious over all temptations; he is a shield against them.

As we come to him through the Psalms because we face whispers and lies that might lead us astray, he covers us with his favor and his protection. Let all who take refuge in him rejoice.

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Five Perspectives for Enduring Panic Attacks

Panic attacks—they are crippling. Your mind spins, your pulse is out-of-control fast, the world fades, and you feel like you are sinking into it. If this is happening to you—I am so very sorry.

I understand that you have likely spent significant time praying and yearning for a remedy. I understand that you cannot envision your life like this—tomorrow or years ahead. And I understand that when you hear the words “worry,” “fear,” or “anxious” from others applied to your brand of panic and anxiety, you often cannot relate to what is said next. I understand that you would stop the panic attacks if you could, that they cannot be resisted like sin can be resisted. And I understand that you have trouble feeling normal.

Yet, this is your normalcy even now. Your goal today is as it has ever been—to be faithful to your God by being a keeper of his Word, and to endure with him, in his presence, until the day he sovereignly brings you relief, whether now or in eternity. Until then, endure well by remembering his Word to you.

Here are five perspectives to help endure panic attacks well.

1. A day with panic is not a bad day.

My flesh and my heart may fail, but God is the strength of my heart and my portion forever…for me it is good to be near God; I have made the Lord God my refuge, that I may tell of all your works. (Psalm 73:26, 28)

If you cannot do everything today that you did yesterday, lament this before the Lord. And then move forward. Even more, move forward as the Psalms do—to praise.

[Tweet “Recover from panic attacks in God’s presence. Worship your way through recovery.”]

There is much you can do today. You can praise and honor the Lord God. He is with you. So this day is very precious. If you had a panic attack today and all you can comprehend is recovering, then recover to his glory. Recover in his presence. Ask how you can worship your way through recovery, acknowledging in your heart and to those around you his good works. Or, if you can comprehend doing more, though still not as much as you would like to do, then lament that too. Lament what you cannot do this day, and move forward to praise in what you can do.

There is much joy to find—even if you wish the day could feel different. No day is a throw-away day when you can still praise God in what you think, love, speak, and do. This day may not be your ideal. But this is a beautiful day. This is a good day. Enjoy it as a gift. And every day is new and independent of the last; start anew each day.

2. The resolution is not up to you.

When my spirit was overwhelmed within me, you knew my path. (Psalm 142:3a)

You do not know the plans God has for your life. Believing that a good day is only one in which you are cured of panic attacks and anxiety is just as unwise and untrue as determining for yourself that panic attacks and anxiety will be with you for the rest of your days. You simply do not know. You do not know what change or progress God might bring.

But when the foundation of your life is God’s sovereignty, you do not need to know. He has a plan. As you continue to be faithful to his Word and ways, he will enable you to fulfill his plan for your life regardless of whether panic attacks and anxiety come along or not.

He is gracious, loving, caring, generous, infinitely thoughtful, and gentle with you. He knows how you feel, truly. Christian, he knows your heart, he sees every longing to honor him still—and that you wonder how this will be possible. Trust his sovereignty; don’t make plans for three or thirty years from now that you do not have enough information to make. Don’t spend your thoughts on what you do not know. Instead, ask God for ways to honor him—ask that you might fulfill every good purpose he has for you. He knows your path—even on the days when you cannot think too deeply, and even concerning the aspects of the future outside of your present comprehension.

3. God protects you.

Be strong and let your heart take courage, all you who hope in the Lord. (Psalm 31:24)

Panic attacks and anxiety impact your life in legitimate, practical ways. I understand the barriers before you to overcome—that the grocery store, or the place where you experienced your first panic attack, or that flight to a vacation you want to enjoy, feel out of reach. I understand that taking a step too soon can be unwise, bringing an experience of panic that will then require even more from you as you move forward. Most of all, I understand that what is simple for another person is, for you, completely courageous.

So pray for wisdom to know simply the next stepof faithfulness. Don’t concern yourself so much with an end goal, and don’t forget that your anxiety about that next step is often worse than the experience itself. You do not know how you’ll feel then, but you can trust now. Take just that next step and don’t categorically disqualify yourself from any experience in the future. Be patient with your progress.

God is already protecting you. So be wise and prayerful without believing the lie that you are sovereign over your own protection. God leads your progress and your life. On this earth, God will act to protect you as he sees fit; no matter what happens, he will protect you straight into eternity. And he knows your heart and your mind already—and perfectly. So be courageous, prayerful, wise, and patient, even as you have already been.

4. Use this opportunity to examine your life.

Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting! (Psalm 139:23-24)

When panic attacks and anxiety come, all of life’s concerns and discontents are magnified. Your internal processing is intensified. What comes to mind? This is an opportunity. Use this time to identify what is presently most concerning to your heart in order to grow in holiness and loving obedience before the Lord. The cares of this world are passing away—to which ones do we cling? What sins are we cherishing that we can confess and turn from? What weights can we lay off and entrust to him?

While there is opportunity for self-examination, let it also reach its natural end. This is not to say that there is an end to sin in this life. But this period of life and the reflection it allows can be directed in prayer to the God who leads you on according to his everlastingly good ways. During times of panic and anxiety, we tend to fixate ourselves on finding a cure. The temptation here will be to use opportunities for increased righteousness as a way to be cured, or even to bargain for a cure, instead of as a way to purely honor God.

Your reason to grow in holiness is not for the purpose of ridding yourself of suffering, but simply for the purpose of growing closer to the heart of Christ in what you think, love, say, and do. Once you have confessed your sin and repented, trust in Christ’s forgiveness and move forward from it with him.

5. Peace can dwell even in the midst of panic.

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. (Romans 5:1)

You will find ways to grow and be stretched in loving obedience to God in the particulars of your panic attacks and anxiety. Through self-examination and receiving God’s forgiveness, and through perspective and holiness in this trial, you will find a renewed experience of peace. Your experience of peace is possible because of the genuine and unalterable peace that you have been given with your God.

Be at peace with how you choose to live amidst panic attacks and anxiety. Feel also your firm, already-accomplished peace with God in Christ. You have this; it cannot leave.

Now, you can have this rest—salvific peace with God and experiential peace in your heart and mind—while still going on to experience a panic attack outside of your control. Peace can dwell within that experience, saying, God, my peace is you, and I live in peace before you, though still this panic comes over me. Please do not be discouraged in your faith, as if a panic attack disqualifies you from knowing peace. Endure now and take heart—press on and know confidently that you have the crown of life waiting for you (James 1:12).

God’s presence with you enables you to endure panic attacks well. He is solid, like an unbreakable rod in the center of who you are that connects you to him. Cling to him. Remind yourself, continually if needed, the perspectives he teaches. They will always be there for you; his Word never fails and you have access to him always. Look to him, “to the rock that is higher than I” (Psalm 61:2).

As you do, whether or not your panic attacks and anxiety are removed, so much will be added to you.

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3 Benefits of the Law for Those Under Grace

As Christians, we champion grace. Rightly so. We read, “For sin shall no longer be your master, because you are not under the law, but under grace” (Romans 6:14), responding with an emphatic, Amen! The law is a great burden, one that you and I could not fulfill. Praise God that we are under his grace! Our salvation rests upon this.

In the New Testament (NT), the Old Testament (OT) law is described as something that “proved to be death” to us (Romans 7:10), “came to increase trespass” (Romans 5:20), and held us “captive” and “imprisoned” (Galatians 3:23).

So, in addition to being life-long advocates of the grace we have been given in Christ, we read these verses about the law and perhaps find ample reason to dismiss it. If the law proved to be death, came to increase trespass, and held us captive, are we not given reason to believe that Christianity in the NT has advanced in an alternate direction—away from the law of the OT?

However, we also have to contend with NT expressions. For example, in Matthew 5:17, Christ teaches that he is indeed not progressing away from the law: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” If that is not enough to convince you that Christ did not intend for us to abandon the law, I submit to you Romans 3:31: “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.”

An important question we may have is of the correct interpretation of the OT law in the NT age—for example, how exactly does all of Leviticus apply to us today? My purpose here is to write about our attitude toward the law, not to answer our questions of interpretation. My hope is that we will be motivated to learn more about interpretation after reading of the benefits of that work.

So, if according to NT teachings, we are not moving away from the law—if God indeed did not push some proverbial re-set button with Christ, nullifying it for us—then we are left with this question: What benefit does the law possibly have for those under grace?

We See Our Need More Clearly

The law serves to inform us of and increase our awareness of our sin.

We need to be taught and instructed, then taught and instructed again. Do you not feel that too? We need definitions and designations about right and wrong—teachings to visit and revisit. We are indeed “prone to wander.” So, God gave the law as a concrete, definitive designation—reflective of his righteous and holy character—about how to honor him in this life he has given. How goodthat we have this gift!

Following the law out of a motivation of love for the Lord and his character is an incredibly life-giving way to live. Think of an area of sin over which you have gained freedom. How much more abundant is life on the other side of every sin! Being freed of sin is not merely the absence of that sinful behavior. Being freed of sin is deeper communion with God and lasting joy from faithfulness to him. That is why Paul could say that law promised life.

The very commandment that promised life proved to be death to me. (Romans 7:10)

Yet, the law also proved to be death to those with a sinful nature. The law did not keep sinners from sinning. The law is holy, righteous, and good. But mankind has a propensity toward sin. Commandments plus the sin-nature do not function well together at all.

For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death. So then, the law is holy, and the commandment is holy, righteous and good. Did that which is good, then, become death to me? By no means! Nevertheless, in order that sin might be recognized as sin, it used what is good to bring about my death, so that through the commandment sin might become utterly sinful. (Romans 7:11-12)

Perhaps you too have heard this oft-cited example:

If you draw “do not write here” on the chalkboard and leave the piece of chalk right underneath, our nature produces in us a desire to defy—to write on that chalkboard. So, whereas the law itself is a good provision for which to be thankful, mankind’s sinful nature becomes revealed clearly for what it is.

Christians can relate as Paul pinpoints the condition of our hearts: “For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing” (Romans 7:18-19). Later he speaks of himself: “Wretched man that I am” (Romans 7:24)!

Wretched are we! The law is necessary for us. It is not to be neglected because through it we see ourselves more clearly, as Romans 4:15 teaches: “Where there is no law there is no transgression.” Our awareness of our sin is increased. It points us to the true source of our salvation, Christ: “From childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus” (2 Timothy 3:15).

We Praise Christ as One Who Fulfilled the Law

According to our great need that the law clearly demonstrated, God did something incredibly gracious. He sent Jesus Christ, who could be perfect in righteousness according to the ways of God. He made a way for us to trust him and be credited his righteousness—leading to eternal life.

Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord. (Romans 5:20-21).

Through the necessary awareness of sin that God gave us through the law, he is able to demonstrate his further grace in Christ. In stark contrast to the capabilities of mere man stands Christ. The more we understand of the law, the more we see his capability and magnificence to fulfill it. Praise him! Grace could only come to us because Christ did not minimize one measure of the law, but instead met it in full.

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. (Matthew 5:17-20)

When Jesus taught that a person’s righteousness must surpass the scribes and Pharisees, that would have been shocking to his audience, who viewed the scribes and Pharisees as the spiritual elite. Ultimately, when he said that righteousness must exceed the Pharisees,’ he was speaking of himself, who alone could do this perfectly.

We Love the Law with Hearts of Flesh

Whereas Christ already had the law in his heart, we have to have it written into ours (Hebrews 8:10).[1] Ezekiel 11:19 foreshadowed what we experience through new life in Christ: “I will remove the heart of stone from their flesh and give them a heart of flesh.” The words above from Matthew 5 are followed by Christ’s teaching that hate is murder and lust is adultery. So, the law has not been demolished, but revealed to be all about one’s heart. Those who have hearts of flesh by faith through grace can love the law and have the law written there to stay.

Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. (Galatians 3:21-26)

God’s requirement of holiness for mankind has never changed from the beginning of time. But we changed; we sinned. Justly, God continued to require his “end of the deal,” that his righteous requirements be truly fulfilled. Grace, that is, being out from under the law of the OT, means that now, we are under the Christ who perfectly fulfilled the law—the one who gives the Holy Spirit to help us obey the law from the heart. Our faith in this Christ produces the desire to know the law of the Lord—to know his righteous ways and to see every possible fulfillment of his righteous ways in our hearts.

For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. (Romans 8:3-4)

Grace leads us right back to the law through a different perspective. We can say, “Wretched I am,” “I am forgiven by grace through faith in Christ,” and “I long that God’s righteous requirements be fulfilled in me,” all in one breath.

His grace will always bring us to love the law that Christ embodied. When under grace, Christians are not only free from the law and from the sin that the law increased for those with sinful natures. More, we are freed to the law.

Through grace in Christ, we are freed to return to the law with the knowledge that the burden of it is not ours, but that the grace of finding the freedom of righteousness out of love for him is. How good to have such a God whose justice never sacrifices the righteousness that is our freedom, and whose fulfillment of the law enables us to pursue that righteousness while already having complete peace with him. What a Savior!

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. (Romans 5:1)

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