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).
[1] H. G. M. Williamson, Word Biblical Commentary, Vol. 16: Ezra, Nehemiah, gen. ed. David A Hubbard and Glenn W. Barker (Waco, Texas: Word Books, 1985), 173.
This post was originally published at Servants of Grace.
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.”
Today, I am listing 70 prompts for giving thanks to God as one of his redeemed. 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).
11. set me a place at your table (Rev. 19:6-9).
12. welcomed me into your family (Eph. 1:5).
13. awakened me to spiritual reality with your holy anger (Rom. 2:5).
14. led me to uprightness through teachings of judgment (Rom. 14:12; 2 Cor. 5:10).
15. taught me right and wrong (Heb. 4:12).
16. given clear warnings to protect me (Mk. 8:38, Jude 3).
17. not let my foot slip (Ps. 121:3,7).
18. defined me as a saint, not a sinner (Rom. 1:7; Jude 1:3; Rev. 14:12).
19. given me a family of believers that is eternal (Matt. 12:50).
20. transferred my citizenship to your kingdom (Col. 1:13; Phil. 3:20; 1 Pet. 2:9).
21. made me part of your bride (Eph. 5:25-27).
22. remained faithful when I have not displayed faith (2 Tim. 2:13).
23. caused me to awe at your holiness (Isa. 6:5; Rev. 1:17).
24. already brought holiness into my life (Gal. 5:16-17).
25. given me love for your perfection and a longing to be like you (Deut. 32:4; Ps. 19:7; Matt. 5:48; 1 Cor. 13:10).
26. planned good obedience for me, even now (Eph. 2:10).
27. granted me true spiritual light (2 Cor. 4:6).
28. shown me valid wisdom (1 Cor. 2:13-14).
29. worked wise perspectives into my life (Ps. 19:7).
30. enabled me to know your first priority to inform my life decisions (1 Cor. 15:3-4).
31. greatly loved me through your discipline (Prov. 3:11-12; Heb. 12:6).
32. brought me back to your Word, many times (Ps. 119:176).
33. directed me with authority (Prov. 4:11; Matt. 28:18).
34. been to me the authority worth unreservedly following (Gen. 18:25b; Rev. 22:13).
35. gifted me fear through which I am straightened and can be satisfied (Ps. 112:1, 20; Ps. 147:11; Ps. 34:9; Prov. 22:4).
36. made me lower than I was (Rom. 12:3; 2 Cor. 12:9-10).
37. brought me through fire purer than I was (1 Pet. 1:7).
38. held me near (Ps. 18:16).
39. shown me what love is (1 Jn. 4:10).
40. delighted in me (Ps. 147:11; Ps. 149:4).
41. had compassion for my neediness in sin (Matt. 9:36).
42. waited for me with patience (2 Pet. 3:9).
43. called me to know you (1 Cor. 1:9; Rom. 8:30).
44. set me on a foundation that will never buckle (Eph. 2:20).
45. shifted me into better alignment with my foundation (Eph. 2:21).
46. enabled me, by your Word, to be solid when circumstances were not (Ps. 119:89).
47. led me to goodness (Ps. 23:1, 6).
48. been my only good (Mk. 10:18; Ps. 34:10).
49. poured your joy into my soul, enacting strength (Neh. 8:10).
50. provided the desire to worship you alone (Ps. 86:10).
51. made me bow that justice belongs to you in your timing (Jn. 5:22; Rom. 12:19).
52. caused me to rejoice in the truth (1 Cor. 13:6).
53. always told me the truth about myself (2 Tim. 3:16).
54. allowed me to mourn in myself more of what you hate (Rom. 2:4).
55. heard my prayers and inclined your ear to my spiritual need (Ps. 116:1).
56. taught me to love in truth (1 Jn. 3:18; Jn. 17:17).
57. in turn made your truth the cherished foundation of my dearest relationships (Eph. 4:13, 15; Prov. 13:20).
58. provided me with people I can imitate (1 Thess. 1:6).
59. challenged me to not coast in the elementary teachings of the gospel (Heb. 6:1-3).
60. taught me more of your beauty through your law (Ps. 119:14-20).
61. preserved the Word I am privileged to have copies of and read (Matt. 5:18).
62. preserved the Church I am privileged to be a member of (Matt. 16:18).
63. given me examples in the history of your people, prodding me forward (Heb. 12:1).
64. caused this pale earth to not feel like my home (Heb. 13:14).
65. foreshadowed my resurrection by your own (1 Cor. 15:22-23).
66. added me to your inheritance (Eph. 1:11; Col. 3:23-24).
67. said that my death will only bring me to life (Rom. 8:38-39; Phil. 1:21).
68. set certain hope before my eyes (Tit. 1:2).
69. shown me that your work is real—it must be for any goodness to be in me (Phil. 1:6).
70. given me a dear urgency to please you more, considering all you have given (Phil. 2:12).
Thank you, my God, for you have redeemed me, and I say so!
This post was originally published at Unlocking the Bible.
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.
This post was originally published at Unlocking the Bible.
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.
I believe Jonathan Edwards used this phrase, although I cannot now locate the quotation.
This post was originally published at For The Church.
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).
1. LeBron Matthews, “Meditation,” in Chad Brand, Charles Draper, Archie England, Steve Bond, E. Ray Clendenen, Trent C. Butler, and Bill Latta, eds. Holman Illustrated Bible Dictionary. (Nashville, TN: Holman Bible Publishers, 2003)
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.
This post was originally published at For The Church.
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.
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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).
70 Prompts for Adoring God
I worship you, my God, because of who you are:
Eternal, immortal, and invisible, you alone are God (Psalm 90:1-2; 1 Timothy 1:17; Isaiah 45:5).
You are Spirit (John 4:24).
You are living (Joshua 3:10).
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).
You are independent of all creation, and have life in and of yourself (John 5:24).
You are known to all (Romans 1:19-20).
As self-existent Yahweh, you are self-revealing to your people (Exodus 3:14-15).
You are omnipresent, or everywhere, always (Psalm 139:7-12).
You are omniscient, knowing everything (Proverbs 15:3).
You are omnipotent, or all-powerful (Matthew 19:26; Hebrews 1:3).
You are omnisapient, or all-wise (Romans 16:27).
You are sovereign (Ephesians 1:11, 20-21).
You are one God in three Persons (Matthew 28:19; 1 Corinthians 8:6).
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).
Jesus Christ was preexistent before the incarnation (John 6:38; John 17:5).
Jesus Christ humbled himself (Philippians 2:5-7).
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).
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).
Jesus Christ was tempted and overcame (Luke 4:2); with a divine nature, he could not sin.
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).
Jesus Christ’s omnipotence is displayed through his miracles over nature (Matthew 8:26-27; Matthew 14:19; John 2:1-11).
Jesus Christ’s eternality is known through self-revealing statements (John 8:58; Revelation 22:13).
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).
Jesus Christ is omnipresent, as seen in his claim to be with the disciples always (Matthew 28:20).
Jesus Christ is sovereign, as demonstrated in his authority to forgive sins (Mark 2:5-7).
Jesus Christ is worthy to be worshipped and adored (Philippians 2:9-11; Revelation 5:12).
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.
Jesus Christ is one Person without separation, including two natures without confusion—human and divine—in hypostatic union (Hebrews 1:3).
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).
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).
Father, Son, and Spirit—one God—you are unity (Deuteronomy 6:4).
You are Elohim, sovereign and transcendent over all the earth (Deuteronomy 2:30; 33; 3:22).
As El-Shaddai, you are God Almighty, powerful and strong (Genesis 17:1).
As El Elyon, you are God Most High who reigns supreme (Genesis 21:33).
As El Olam, you are God Everlasting and changeless forever (Genesis 21:33).
As Yahweh Jireh, you are “The Lord Will Provide” (Genesis 22:14).
As Yahweh Nissi, you are “The Lord Our Banner,” the victorious (Exodus 17:15).
As Yahweh Shalom, you are “The Lord is Peace” (Judges 6:24).
As Yahweh Sabbaoth, you are “The Lord of Hosts,” the commander (1 Samuel 1:3).
As Yahweh Maccaddeshcem, you are “The Lord Thy Sanctifier” (Exodus 31:13).
As Yahweh Tsidkenu, you are “The Lord Our Righteousness” (Jeremiah 23:6).
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).
The image of Mother (Isaiah 66:13; Isaiah 49:15; Matthew 23:37; Luke 13:34).
The image of Husband (Isaiah 54:5; Hosea 2:19; Revelation 21:1-7).
The image of Friend (John 15:12-15).
The image of Shepherd (Psalm 23; John 10:11)
The image of Teacher (Psalm 32:8; Isaiah 48:17).
The image of Ruler (Psalm 103:19; 1 Timothy 6:15).
The image of Judge (Isaiah 33:22; 2 Timothy 4:8).
The image of Deliverer (Exodus 6:6; Matthew 1:21).
And the image of Justifier (Romans 3:26).
You are a preserver of all you have made (Nehemiah 9:6; Colossians 1:17).
You are one who gives decrees that are all-encompassing, or inclusive of all creation (Ephesians 1:11).
Your decrees are for your own glory (Psalm 19:1), and they are based upon your sovereign contentment (Daniel 4:35).
Your decrees are best because they are based upon your infinite wisdom (Psalm 147:5; Psalm 104:24).
You are morally pure and set apart (Leviticus 11:44-45).
You are holy (Revelation 4:8).
You hate sin and are angered by it (Joshua 7:1).
You are perfectly wrathful (Romans 1:18; Nahum 1:2).
You are compassionate (Psalm 103:13-14).
You are patient (Romans 2:4).
You are love (1 John 4:8, 16).
You are good (Psalm 25:8).
You are just (Genesis 18:25).
You are righteous and gracious (Psalm 145:17).
You are rich in mercy (Ephesians 2:4).
You are immanent, near and active (Jeremiah 23:23-24; Acts 17:27-28).
You are immutable, or unchangeable (Hebrews 13:8; James 1:17).
You are true (Isaiah 65:16).
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.
This post was originally published at Unlocking the Bible.