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Preaching Across the Pews

Tue, 31 Dec 2024 14:38:54 -0600

Theologians have been writing about the transmission of the Gospel in indigenous terms, or local theologies, since the 1970s. Pioneers in this field, whose works have become seminal, include Vincent Donavon (1978), Paul G. Hiebert (1985), Robert J. Schreiter (1985), and Stephen B. Bevans (1992). They explored the concepts of faith in understandable and relatable terms of which a specific community can make meaning.

Vincent Donavon, in 1978, discussed missionary work as “taking the message of Christ to people who do not believe in him, who indeed have never heard of him…” However, he discussed the good intentions of the first missionaries in East Africa, in which evangelizing wiped out the culture and customs of people groups there. Centuries ago, they encountered widespread slavery that interrupted village life. The missionaries responded by purchasing slaves and having them work on Christian-based plantations. They baptized, trained, and arranged marriages among the slaves with the goal that Christian families would develop into succeeding generations. Donavan wrote:

The mission compounds are still in evidence in East Africa. And the questionable motivation for baptism, the subservience and dependence of the christianized peoples, the condescension of the missionaries, are themes that have returned again and again in the intervening hundred years.

Even though the missionaries intended to further Christ by changing the demographic makeup of the area, the concept did not carry over. Proportionate to the general population, it did not succeed in developing familial Christianization that would extend generations to come. Rather, the missionary strategy desecrated the identity of East Africans and left the mark of slavery there as well.

The pendulum for defining missionary work later shifted toward tolerance and conscience. Some believed missionary work violated conscience to convert people to Christian beliefs of their own. Yet another trend emerged focusing on providing aid and materials to needy countries. Conversion was out of the question. Donavon labeled this group of missionaries as “ecclesiastical peace corps.” They contended to bring freedom, knowledge, health, or prosperity for people to become Christians, bringing missionary work full circle with the slave/school concept.

onavon went on to work with the Masai, learning principles that ran counter to those from the past. Central to his missionary work, he contended that Christianity must transcend its Western cultural expressions. Missionaries should proclaim the Gospel in a way that resonates with local communities. Following the apostle Paul in Athens, missionaries align the salvation message with the cultural and social realities of the people they evangelize. For example, collective societies in Latin America emphasize the individual’s role as part of the community. This cultural framework contrasts with the classical theological emphasis on personal salvation and holiness, which can seem at odds with their communal values.”

Shift: Engage in the Local Culture

The nature of preaching serves as a conduit for the Spirit to transform the listener through the Gospel; therefore, communication should (1) support God’s purpose and plan; (2) revolve around love; (3) originate from the Holy Spirit; (4) bring meaning; and (5) unify the Body in diversity. It involves those transmitting the Word to think outside their own worldview and belief system to that of the audience and beyond. Considering how social media extends the reach of a sermon, it gives pause to spreading the Gospel message outside the four walls of the church. In a rapidly changing, pluralistic country such as the United States, the dynamics of worldview offer an eye-opening view of culture. According to Ryan Burge’s overview of religious beliefs from 2023, generational averages show 22% hold to no religion in particular; 18/4% atheist or agnostic, with the highest amount among Millennials and Gen Z; 52,4% protestant and Catholic combined with the highest amount in the Silent Generation. In the Chicago metro area, the graphs below from the United States Census Bureau 2023 figures and Census Reporter.org show the wide-ranging dynamics of racial composition in various villages and cities in the Chicago metro area.

According to a February 2024 Bloomberg Report, “The number of migrants listing an address in Illinois for their immigration court cases jumped nine-fold in 2023 compared with just two years earlier.” As of December 18, 2024, the Chicago metropolitan area has received 51,648 asylum seekers since August 2022. The migrant’s circumstance determines their legality under U.S. law. Asylum seekers are not deemed illegal for being in the U.S. while pursuing their claim.

Looking at the various cultural dynamics of Chicago and some of the surrounding suburbs present wide variances. It warrants going outside one’s cultural sphere and considering how other people with different worldviews can engage in the Gospel. Hiebert brought up a point to ponder:

Most of us were raised within a church and taught its theological confessions. We were monotheological and assumed that there is only one way to interpret the Scriptures, that all deviations from this approach were false. It comes as a shock, therefore, when we find honest, deeply committed Christians interpreting the Bible in different ways.

A different interpretation of Scripture does not necessarily deem it incorrect; rather, it signifies that people are diversely receptive to it. Thus, preaching the Gospel entails creating a pathway in communication that brings meaning to the audience and bridge-building to understanding.

Bridging the Culture Gap Models

Shaping the Gospel in meaning-making requires gathering cultural insights to support discipleship across diverse cultures. It involves mapping the cultural landscape through a neutral analysis of a population’s ethos—its worldview, values, and external practices. The goal is to uncover visible and hidden behaviors that shape feelings, judgments, and thought patterns. Understanding these dynamics also demands self-awareness, enabling a comparison of one’s cultural framework with that of the audience. Without this critical step, preaching risks remaining confined within the boundaries of a single cultural perspective.

In Matthew 28:19, Jesus commissioned His disciples to teach all the nations, a phrase transliterated from Greek as panta ta ethne. Ethne in the verse means peoples. At the time of this passage, the term nations reflected the Jewish worldview, which divided humanity into Jews and Gentiles, rather than the geopolitical nations we recognize today. The message of salvation was intended to go first to the Jews and then to the Gentiles.

Vincent Donovan, in his book Christianity Rediscovered, offered a perspective that aligns with this New Testament context. He argued that ethne referred not to modern nations like the United States or Germany but to “ethnic, cultural groups, the natural building blocks of the human race.” Reflecting on his work with the Masai tribe, Donovan concluded, “God enables a people, any people, to reach salvation through their culture and tribal, racial customs and traditions.” This insight underscores the Gospel’s adaptability to diverse cultural identities.

Pioneers in local theology, such as Schreiter and Bevans, have proposed various models for developing theologies rooted in local settings. Building on their insights, this article introduces three models grounded in biblical examples. Jesus and the apostles serve as excellent guides for cross-cultural preaching, demonstrating effective approaches across diverse environments. These models—(1) inclusivity, (2) intentionality, and (3) adaptivity—function distinctly yet interdependently, each contributing uniquely to the task of contextualizing the Gospel in meaningful ways.

Inclusivity Model

Preaching across the pews begins with an inclusive approach that honors and connects with diverse cultural identities. Start by crafting sermons that respect and celebrate these differences while fostering meaningful connections. Build a mental framework that seeks to understand another culture deeply and intentionally.

Next, create an environment where listeners feel seen, valued, and spiritually nurtured, regardless of their background. Extend this care not only to congregants but also to those beyond the walls of the local church. However, proceed with discernment—sift through cultural elements and discard anything that contradicts biblical truths or compromises the Gospel message. As society evolves, preaching must remain vigilant, adapting to these shifts while staying rooted in Scripture.

Two Key Steps

However, this model presents challenges. While inclusivity presents a good start in cross-cultural preaching, fully understanding local traditions takes time and effort. Leaders often assume they know a community completely, only to discover gaps in their understanding later. Additionally, without intentional actions to accompany inclusivity, preaching remains stagnant. The other models—intentionality and adaptivity—become essential, working together to enrich and transform the preaching process.

Intentionality Model

Intentionality thoughtfully connects with and addresses the diverse cultural, ethnic, and social backgrounds of the intended listeners. It focuses on ensuring that the Gospel message transcends cultural barriers and fosters unity. This model takes the prior Inclusivity Model to the next step by building upon the mental framework and transferring it to purposeful planning for action. Consider the quote from Nieman and Rogers: “A cherished expression in one group may evoke indifference or offense in another.” When crafting a sermon, the messenger carefully examines symbols and terms to ensure clarity for the audience. Symbols representing culturally agreed-upon meanings should not be abstract, offensive, or overly reliant on cultural context for understanding. Every symbol used must enhance, rather than hinder, the message’s reach and impact.

Two Key Steps

First, recognize social change. Communities continually evolve due to shifts in family structures, urbanization, immigration, and age demographics. Begin by seeking the guidance of the Holy Ghost. What does the Spirit reveal about the people’s challenges and needs? Pray over these needs. Listen attentively to both the Spirit and the culture, and discern how to bring Jesus into the community’s specific realities. Raymond Facélina describes this as having “a listening heart:”

How do you attune your ear to hear Christ within a culture?
How do you approach a culture on its own terms, rather than imposing your own realities?
How does a community’s experience become fertile ground for God’s mission to flourish?

Second, focus on ensuring the Gospel message transcends cultural barriers and fosters unity. Move from analysis to communication—transition from simply understanding cultural dynamics to actively communicating the Gospel within that context. Use the insights gained to craft deeply resonating messages, ensuring Christ’s message reaches hearts and minds without unnecessary barriers.

Inclusive preaching relies on two essential steps. First, a preacher needs to step outside one’s cultural framework to embrace a broader perspective—pray for guidance to navigate this shift! This model falters when preachers lack awareness of the people around them, leaving them disconnected from their audience. Second, after grasping the cultural knowledge, know that when moving within the intentional model, guard against discouragement. It’s evident that much of contemporary culture’s beliefs and values reflect the end of the Church Age. While culture constantly shifts, God remains unchanging—He is immutable. Regardless of the world’s condition, Christ stands greater than culture, reshaping it to align with Kingdom living and fulfill His divine purposes.

Valley of the Dry Bones: Historical and Cultural Contexts

Fri, 22 Mar 2024 06:25:14 -0500

The vision of the valley of the dry bones (Ez 37:1-14) stands amid a collection of oracles from Ezekiel addressed to the exiled during the Babylonian captivity. Ezekiel transmitted the words of the Lord to the exiled as their watchman and prophet. In 37:1-14, he oracled renewal and restoration that included a united Israel (vv. 15-21) as part of the book’s primary purpose of judgment and salvation for Israel and the nations.

Historical Context

A historical overview of exile for the divided kingdoms reveals deportation for both but at different points. In 721 BC, before the Babylonian captivity, the Assyrians took the Northern Kingdom captive (2 Kgs 14-20). Babylonian captivity followed about 100 years later in two waves. The first wave in 597 BC resulted in the capture of King Jehoiachin and leading citizens of Judah including Ezekiel. The second occurred in 587 BC when Babylon razed Jerusalem and its temple after Jerusalem’s second rebellion. It forced Jerusalem’s surrender and deported its king and Judean notables to Babylon (2 Kgs 24:10-16).

To grasp the fullness of the dry bones prophecy, a glimpse at the circumstances before exile places the word of the Lord in perspective. Several events led up to the Babylonian exile. While King Josiah pleased the Lord during his 30-year reign by walking in the ways of David, Jehoahaz and Jehoiakim marked a return to acts of evil in the Lord’s sight (23:37). After Jehoakim rebelled against King Nebuchadnezzar of Babylon, the Lord sent bands of Chaldeans, Syrians, Moabites, and children of Ammonites to destroy Judah for the sins of Manasseh (24:3). Nebuchadrezzar then reigned over Syria and Palestine from the Euphrates to the Egyptian frontier (2 Kgs 24:7), and Judah became a Babylonian province. Finally, the Lord chastised the people in the twelfth year of Babylonian exile (Ez 33:21) after Jerusalem’s fall for their continued sins.

The Lord did not leave the exiled without His guidance. While in captivity, God called Ezekiel to the office of prophet. Among the deportees, Ezekiel recorded a series of visions from the Lord while exiled in Babylon during King Jehoiachin’s captivity in the diaspora community by the River Chebar (Ez 1:2). His oracles conveyed God’s redemptive plan for Israel and the nations about judgment and restoration. He specifically spoke to the Judeans and first-generation exiles after the fall of Jerusalem as a voice from the exiled.

He prophesied his first vision about the throne room in chapter one (1:4). The writer did not say whether it took place during its actual delivery versus writing at a later date. If he prophesied the first vision at the start of his captivity, then, as Boadt noted, it occurred in 623-622 BC when 30 years old (1:1). Tiemeyer concurs with a sixth-century BC dating since it supports Neo-Babylonian sources.Allen dated his prophetic call to 593 BC.

In terms of dating the Ez 37 prophecy, the preceding may give a clue as to the timeline. Zimmerli dated passages 35:1-36:15 to after 587 BC since it recalls the dispute between the Judahites who remained in Jerusalem with neighboring peoples over Jewish claims to the land. As Ezekiel ordered the oracles chronologically, this may imply that chapter 37 occurs later in the 70-year exilic period. Further, if Ezekiel delivered the dry bones prophecy around 585 BC, then the lesser first wave lived in exile for twelve years and the greater second wave two years.

Cultural

Ezekiel 37:1-14 portrays the cultural state of the exiled through symbolism reflected in the very many or very great many dry bones in the valley or open valley (37:2). In essence, Babylonian captivity stripped them of their identity and left a collective society now scattered from their homeland in a severely deteriorated, dry state.

Since the Babylonians captured Ezekiel during the first wave, the prophet did not directly experience Jerusalem’s fall. Nevertheless, God chose him as His spokesperson to the exilic community living among the refugees in their trauma culture. The book of Lamentations records the very depth of their sorrow, suffering, and abandonment. They also experienced shame from exile. Ezekiel 25 records the surrounding nations laughing (25:3) and mocking (v. 8) the exiled house of Israel. In the wake of the exiled feeling of grief, the Lord’s message sought to give them hope in their captivity.

Geographical

The Babylonians transported most of the Judahites 1000 miles to Mesopotamia during the second wave of capture. The exiled came from an urban environment in Jerusalem and relocated to what Joyce describes as “ghetto-like settlements” like Tel-abib described in Ez 3:15. The elders could gather with each other (8:1; 14:1; 20:1). Ezekiel himself lived among the exiled in a community by river Chebar in Tel-abib 100 miles south of Babylon (Ez 1:1; 3:15).

Economic

Pearce noted that the term exile suggested movement away from a native land. Economically, that movement away from the homeland took a toll on the diaspora. Taking a closer look at the exile reveals the extent of the destruction by the captors on the captives. The Babylonians physically dislocated Judeans from their homeland, deprived them economically of their possessions, and left them spiritually depleted without their temple. To the Jews, the losses affected their identity closely tied to the promised land, the Davidic throne, Jerusalem, and Lord’s temple. Second Kings 25:1-21 describes in vivid detail the fall, capture, and destruction of Jerusalem: forced famine; murdered military officials, king’s associates, townspeople, and priests; burnt structures, and pillaged the house of the Lord. The captors left only a small remnant of the very poor behind. The resettlement in Babylonia resulted in a starting over so to speak of the exiled.

In all, perhaps at the very heart of God’s mission to His people lies the events that preceded exile and the losses they experienced. He would allow them to experience death in the valley, only to bring them life out of the valley. “Then you shall know that I am the LORD,” (Ez 37:6, 13, 14).

Bibliography

Ackroyd, Peter R. Exile and Restoration: A Study of Hebrew Thought of the Sixth Century B. C. Philadelphia: Westminster, 1986.

Allen, Leslie C. Ezekiel, Vol. 29. Word Bible Commentary. Edited by John D. W. Watts and James W. Watts. Grand Rapids: Zondervan, 1990.

Bimson, John J. “Book of Ezekiel.” in The Dictionary for Theological Interpretation of the Bible. Edited by Kevin J. Vanhoozer. Grand Rapids: Baker Academic, 2005.

Boadt, Lawrence. “Book of Ezekiel.” in The Anchor Bible Dictionary, Vol D-G. Edited by David N. Freedman. New York: Doubleday, 1992.

__________. Reading the Old Testament: An Introduction. New York: Paulist Press, 2012.

Brett, Mark G. ed. Ethnicity and the Bible. Boston: Brill Academic Publishers, 2002.

Chicago Manual of Style: The Essential Guide for Writers, Editors, and Publishers. 17th ed. Chicago: University of Chicago Press, 2017.

Eichrodt, Walther Theology of the Old Testament. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Fox, Michael, V. “The Rhetoric of Ezekiel’s Vision of the Valley of the Bones.” Hebrew Union College Annual 51, (1980): 1-15.

Greenberg, Moshe. Ezekiel 21-27. Anchor Yale Bible. New York: Yale University Press, 2010.

__________. The Design and Themes of Ezekiel’s Program of Restoration.” Interpretation 58, no. 4 (2007): 585-625.

Goldingay, John A. “Ezekiel.” Eerdmans Commentary on the Bible. Edited by James D. G. Dunn and John W. Rogerson. Grand Rapids: William B. Eerdmans Publishing Company, 2003.

Kamsen, Joel and Tihitshak Biwul. “The Restoration of the Dry Bones in Ezekiel 37:1-14: An Exegetical and Theological Analysis.” Scriptura 118 (2019:1), pp. 1-10.

LaSor, William Sandord, David Allan Hubbard, Frederic William Bush, and Leslie C. Allen. Old Testament Survey: The Message Form, and Background of the Old Testament. Grand Rapids: Eerdmans Publishing, Co. 1996.

Lee, Lydia. Mapping Judah’s Fate in Ezekiel’s Oracles Against the Nations. Atlanta: SBL Press, 2016. https://www.sbl-site.org/assets/pdfs/pubs/9780884141808_OA.pdf.

Longman III, Tremper. The Message of the Prophets: A Survey of the Prophetic and Apocalyptic Books of the Old Testament. Grand Rapids, Zondervan, 2010.

Mein, Andrew. Ezekiel and the Ethics of Exile. Oxford Theological Monographs. Oxford: OUP Oxford, 2006.

Miller, Maxwell J. and John H. Hayes. A History of Ancient Israel and Judah. 2nd ed. Louisville: Westminster John Knox Press, 2006.

Mendenhall, George. “Covenant.” The Anchor Bible Dictionary, Vol A-C. Edited by David Freeman. New York: Doubleday, 1992.

Pearce, Laurie E. “Identifying Judeans and Judean Identity in the Babylonian Evidence.” in Exile and Return: The Babylonian Context, edited by Jonathan Stökl, Caroline Waerzeggers, and Jonathan Stökl. Berlin: CPI Books, 2015.

Qubt, Shadia. “Can These Bones Live? God, Only You Know.” Review and Expositor. 104, Summer, 2007.

Schultz, Samuel J. The Old Testament Speaks: A Complete Survey of Old Testament History and Literature. New York: HarperOne, 2000.

Serfontein, Johan and Wilhelm J. Wessels. “Communicating Amidst Reality: Ezekiel’s Communication as a Response to His Reality.” Verbum Eccles 35, no. 1 (2014): http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2074-77052014000100033.

Smith-Christopher, Daniel L. A Biblical Theology of Exile. Minneapolis: Fortress Press, 2002.

Staples, Jason A. The Idea of Israel in Second Temple Judaism: A New Theory of People, Exile, and Israelite Identity. New York: Cambridge University Press, 2021.

Stökl, Jonathan, and Caroline Waerzeggers. Exile and Return : The Babylonian Context. (Beihefte Zur Zeitschrift Für Die Alttestamentliche Wissenschaft, 2015): Volume 478. De Gruyter. https://search.ebscohost.com/login.aspx?direct=true&AuthType=sso&db=cat06729a&AN=ebc.EBC2189973&site=eds-live.

Tiemeyer, L. D. “Book of Ezekiel.” in The Dictionary of the Old Testament Prophets. Edited by Mark J. Boda and J. Gordon McConville. Downers Grove: IVP Academic, 2012.

Walton, John H. Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Grand Rapids: Baker Academic, 2006.

Zimmerli, Walther. Ezekiel 2. Hermeneia. Philadelphia: Fortress Press, 1983.

Jan Paron, PhD, 3.22.24

The Supremacy of Jesus: Hebrews 1:3

Fri, 15 Mar 2024 21:08:05 -0500

In the epistle of Hebrews, the author set the tone by establishing Jesus’ identity. He reminds the audience of Christ’s supremacy as the Mediator of the New Covenant (9:15) with an eternal promise that extends into the eschatological future where He reigns in a new heaven and new earth. By means of His death, He redeemed the transgressions of the first testament. A transgression refers to an action, while sin comes from that action.

According to the Word made flesh through the incarnation, we find God’s self-revelation in Jesus. God spoke in the Old Covenant by means of the prophets, rather now directly through the express image of Himself, Jesus, with the highest and ultimate representation of Himself (1:2a). In John 14:10-11b, Jesus reminded His disciples of the unity of Him and the Father. That which Jesus spoke came from the Father. “The words I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me,” (NKJV). As God’s messengers, the prophets conveyed His inspired word. However, the higher and ultimate revelation came from Jesus as the embodiment, meaning personification, of God’s Word.

From the start of the book in the first chapter, the author makes the supremacy of Jesus known to the readers. He lists seven characteristics in 1:1-3 that provide a visual picture of Jesus’ superiority demonstrating Him as the cornerstone that laid the foundation. The traits are:

Heir of all things (1:2b)
Through whom also He made the worlds (1:2c)
Brightness of His glory (1:3a)
Express image of His person (1:3a)
Upholding all things by the word of His power (1:3b)
He had by Himself purged our sins (1:3c)
Sat down at the right hand of the Majesty on high (1:3d)

Heir of All Things (1:2b)

Adam did not qualify as the heir due to his sin in the Garden of Eden. In turn, Adam’s actions also made his sons ineligible as inheritors of the eternal blessing. God made Adam from the dust of the earth. On the other hand, God incarnated Himself in Jesus as the Son of God. Christ is the only begotten of the Father. Robed in flesh as the last Adam, the Son had a sinless nature, the spotless lamb who would sacrifice Himself to redeem man’s iniquities.

As the only begotten Son of God, Jesus stands as the Heir of all things. Psalm 2:7-8, says “I will declare the decree: The LORD has said to Me, ‘You are My Son, Today I have begotten You.⁸ Ask of Me, and I will give You The nations for Your inheritance, And the ends of the earth for Your possession.’” Jesus fulfills this inheritance through His Sonship. All earth will submit to Him as He rules over it having dominion passed to the Son.

Luke chronicled Jesus’ greatness as the Son of the Highest. His conception occurred when the Holy Ghost came upon Mary and His power overshadowed her (Lk 1:35). The angel announced to Mary that the Lord God would give the Son the throne of His father David (1:32b). Jesus’ Sonship establishes Him by the bloodline of David through Mary (3:23-38) and an heir to the throne of David through His legal father, Joseph (Mt 1:1-16). God promised David that He would establish his house and throne forever through an heir (2 Sm 7:16; cf. Lk 1:33).

Through Whom Also He Made the Worlds (1:2c)

God created all things by His Word. God manifested Himself as the Word made flesh in Jesus through the incarnation (Jn 1:1). The Shema in Dt 6:4 establishes the Lord our God as one. The Shema also holds true in the New Testament as well. Thus, we cannot separate the Word from God. Since Jesus is God, the fullness of God indwelled in Jesus with the oneness of His being. As Peter wrote in his first epistle 1:20a, Jesus was “foreordained before the foundation of the world, but was manifest in these last times for you.” Prior to it, there was no Son of God but the One who is now incarnate, the Creator. Adam Clarke remarked that “Eternity has no beginning and nor stands in any reference to time. Son supposes time, generation, and a father; and time also antecedent to such generation.” This means that Son and eternity cannot coexist since they both entail opposite ideas.

Paul explained it well in Col 1:15-16: “He is the image of the invisible God, the firstborn over all creation. ¹⁶ For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him.” This verse supports Hebrews. So, “through whom also He made the worlds” in Hebrews refers to Jesus as the Word of God by which God created in a preincarnate state.

Brightness of His Glory (1:3a)

As the Word became flesh, Jesus displayed the glory as the only begotten Son of the Father (Jn 1:14b; 1 Pt 1:17) and manifested from the Father. Prior to the incarnation, Israel would experience the glory of the invisible God’s presence through different means such as a cloud of the invisible God appearing in a cloud over Mt. Sinai (Ex 16:10) or filling the house of the Lord (1 Kgs 8:10-12; 2 Chr 5:14).

The Lord told the prophet Isaiah that He would not give His glory “unto another” since it would profane His name (Is 48:11). Since God indwelt bodily in Jesus, His flesh not only embodies the Lord’s glory but also bears His name. In Jesus, we see the fullness of the visible presence of the invisible God’s glory. Thus, the brightness of glory in Heb 1:2 refers to the inward glory of God that had shown bright in His physical representation in Jesus as majestic excellence in absolute perfection (2 Pt 1:17; BLB.org). His glory also radiates His incorruptible nature without corruption or decay (Rom 1:23).

Brightness denotes light. The Word became flesh as the true Light (Jn 1:9, 14). Satan only can transform into its light, but never the true Light. The brightness of God’s glory shines knowledge of Him in our hearts only in the face of Jesus Christ. God commanded the light to shine from darkness (2 Cor 4:6)

Express Image of His Person (1:3a)

Unlike God portraying His presence in Old Testament theophanies, like the burning bush, He fully reveals it in Jesus Christ. God now made His known with the advent of the incarnation that united God and man making Christ the visible image of the invisible God with His exact nature (Col 1:15). By definition, several key phrases stand out that confirm the nature of Jesus Christ as God Incarnate: exact expression, marked likeness, precise reproduction (BLB.org). But, what exact expression does Jesus represent? It explains His person. Person (Grk: hypostatsis) meaning substantial quality, nature, of any person.

It was necessary that God revealed Himself in flesh on our behalf for several reasons. First, Jesus had to take subjection over all things. The first Adam, due to his disobedience in the Garden of Eden, failed in taking dominion over every living thing that moved upon the earth (Gn 1:28). His sin prevented him having that authority. However, Jesus, the Son of Man, knew no sin from His perfect divine nature, took back this dominion. In Heb 2:8, the author wrote He “put all things on subjection under His feet,” fulfilling the Son of Man in Ps 8:4, 6. He’s over the works of God’s hands because He is God. He sits at the right hand of God not by physical location rather a metaphor of His honor, authority, and power having all enemies under His footstool (cf. Ps 110:10). Remember Is 9:6 calls Him the Mighty God who will also bring about the conditions embodied from the Everlasting Father.

Second, Jesus, God’s revealed agent and perfect representation, directly brought the message of salvation to humanity. Moses brought the Law to Israel delivered by angels to him. Jesus became the Law. Since Jesus was in the mind of God

Last, He made propitiation for our sins. He robed Himself in flesh, perfect in every way to become our High Priest. In this role He made Himself the ultimate sacrifice for our sins (1 Jn 2:2).

Upholding All Things by the Word of His Power (1:3b)

This title refers to Jesus’ power and authority. By the word of His power, He commands it. Jesus maintains the order, existence, and sustenance of the entire universe. The term upholding (Gr. pherō) conveys an ongoing act, indicating that Christ continuously sustains all creation. The Son as the divine preserver of the universe keeps it functioning according to His will and purpose. In the Old Testament context, “word” associates with an creative and authoritative action such as in Gn 1, where God speaks the world into existence by His word. For example, in Gn 1:3 God said, “’Let there be light,’ and there was light.” This parallels the concept of the universe being sustained by the word of God’s power, highlighting the authority of His word in creating and sustaining life. The prophet Nehemiah also acknowledged God’s role in creating and sustaining all life: “You alone are the LORD. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you” (9:6). He emphasizes God’s continuous sustaining power over creation. Further, scripture in Ps 33:6, 9 echoes the idea of God’s command having creative and sustaining authority. As the Incarnate God, Jesus has the same: “By the word of the LORD the heavens were made, their starry host by the breath of his mouth… For he spoke, and it came to be; he commanded, and it stood firm” (33:6, 9).

The New Testament also attests to the word of His power. Colossians 1:16-17: states “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.” This passage closely parallels Heb 1:3, attributing the creation and sustenance of all things directly to Christ. In the opening verses of Jn (1:1-4), the author credits the Word with the creation of all things and is described as the life that was the light of all mankind. This establishes the divine Logos as not only the agent of creation but as essential to its ongoing existence and order. Jesus is the Word made flesh. In another New Testament passage that explains the power of His word, 2 Pt 3:5-7 discusses His divine power. This passage speaks to the power of God’s word in both creation and judgment, illustrating the sustaining and transformative power of divine command, which aligns with the theme of Christ’s sustaining power in Hebrews.

In summary, the descriptor “Upholding all things by the word of His power,” in Heb 1:3 demonstrates that Christ executes His power by command or decree. His divine authority holds everything together. This phrase, therefore, speaks to the sovereign role of Jesus Christ as not only the agent of creation but also its sustainer. As another descriptor in Heb 1:3, it provides us with another integral understanding of the theological portrait of Jesus in Hebrews, positioning Him as supreme ruler over all things and essential to the existence and ongoing maintenance of the universe and over all in His future, everlasting Kingdom. Further, it underlines His divine, powerful, and sustaining redemptive presence in the world.

He Had by Himself Purged Our Sins (1:3c)

“He had by Himself purged our sins” speaks of Christ’s unique complete act of atonement. Blue Letter Bible defines the purging of sins in Hebrews 1:3 as cleansing from the guilt of sins from the propitiatory sacrifice of Christ.”Jesus took on the propitiation of sin. With His sacrifice on the Cross He satisfied the justice of God against our sin and His righteous anger over it.

The concept of Jesus’ act of purging our sins represents a better sacrifice central to the book of Hebrews and message of the New Testament. His greater sacrifice grounds itself in a comparison between the continual, sacrificial systems of the Old Testament and singular, definitive sacrifice He made. His superior sacrifice fulfilled God’s plan for redemption and established a new covenant of which He purged sins, never again remembered. Unlike the repeated sacrifices in the Old Testament, which could never fully remove sin, Christ’s sacrifice provides complete atonement once for all. His purging of sins ushered in the new covenant. Scripture refers to this covenant as the better covenant, established upon better promises. Jesus mediates the better, new covenant (Hebrews 8:6). When Jesus purged our sins it also underscores His singular deity of God manifest in Him without division; and the one God’s decisive action for humanity’s salvation.

Additionally, Jesus’ sacrifice portrays superiority as once and for all. Repetitive and continual characterize the Old Testament sacrifices, prescribed by the Mosaic Law. The priests regularly offered animals to atone for sins, continually, year after year (Heb 10:1-4). In contrast, Jesus Himself made a once and for all sacrifice; by one offering. He has made perfect forever those being made holy (10:14). His single sacrifice was sufficient to cover all sins, past, present, and future.

The idea of purification from sins, presented in Hebr 1:3c, has deep roots in Old Testament prophecy. Isaiah 53:5-6: “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” This passage foretells Christ’s atoning work, where He bears the sins of many.

David made a personal petition for purification after committing adultery with Bathsheba and murdering Uriah the Hittite. He pleaded to God: “Wash me thoroughly from my iniquity, And cleanse me from my sin…Purge me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow” (Ps 51:2, 7 NKJV). Christ ultimately fulfilled the cleansing of sin.

Further, Jer 31:34, the Lord tells the house of Israel that “For I will forgive their iniquity, and their sin I will remember no more” This promise of a new covenant, with the forgiveness of sins, points forward to the ultimate fulfillment in Christ’s purging of our sins.

Sat Down at the Right Hand of the Majesty on High (1:3d)

In Heb 1:3d, the descriptor “Sat down at the right hand of the Majesty on high” (KJV; e.g., Acts 2:33) presents a powerful portrait of Jesus Christ’s exalted post-resurrection and ascension position. This expression signifies the completion of His redemptive work and ultimate authority. The title of majesty refers to reigning king or queen as a monarchial description. The emphasis on Jesus sat down signifies He’s the sole reigning majesty or Lord in heaven. Dan Segraves explained it well in his book about Hebrews: “The point is that He who suffered the ultimate humiliation of assuming solidarity with His creation now occupies the supreme position of exaltation (Phil 2:5-9). In that position, He is due the homage of all creation” (2:10-11).”

The imagery of the right hand of the Majesty on high (God) comes with a rich background in Jewish tradition from the Old Testament. Since God is an omnipresent Spirit, scripture describes Him with anthropomorphisms in revelatory language referring to Him in human form or with human characteristics to help us understand His actions and attributes. The Bible commonly uses anthropomorphisms like His finger (Ex 8:19), eyes (Ps 34:12), ear (2 Kgs 19:16), hand (Is 41:13), arm (Ex 6:6), face (Nm 6:25) and footstool (Is 66:1). Therefore, Jesus sitting at the right hand cannot signify a literal geographic location. Instead, it symbolizes the culmination of Christ’s work and His central role in divine power, honor, and authority. He embodies both the authority and presence of God Himself.

Likewise, when Stephen gazed into heaven at Jesus standing at the right hand of God, it meant he saw the glory of God’s presence in Jesus Christ (Acts 7:55). Another similar example, Ps 110:1, sitting at the right hand of God foretells the Messiah’s glory. Scripture states “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.” This verse reflects the exalted status bestowed upon the Messiah demonstrating God’s declaration of the Messiah’s (Jesus) exalted role and authority from a unified, divine identity with messianic mission. To remember, the Most High does not dwell in temples made with human hands (7:48).

Through the incarnation, God became man through the conception and birth of a virgin woman named Mary. This act unites deity (God) and humanity (Son) in the person of Jesus Christ according to John 1:1,14. This also explains the phenomenal acts and sayings of Jesus that declare both His deity in addition to His humanity and the relationship between them. The incarnation makes possible the entirety of authority, power, and majesty we see in Jesus.

Jan Paron, PhD — 3.15.24

An excerpt from the future online course, Laying the Foundation: The Superiority of Jesus in Hebrews at All Nations Leadership Institute.

Bibliography

Segraves, Daniel L. Hebrews Better Things, Volume 1. Hazelwood, MO: Word Aflame Press, 1996.

The Davidic Covenant

Sun, 04 Feb 2024 01:32:44 -0600

God ordained the Davidic Covenant as the final covenant of the Old Testament. The New Covenant follows it through the coming of Jesus Christ. The Davidic Covenant is the covenant God ordained with David the King of Israel. This covenant emphasizes the coming of the Kingdom of God in the person of the Messiah, Jesus Christ. The covenant has both His first and second comings in view. Both comings of the Messiah are God’s means of bringing about the redemption of God’s creation and the restoration of mankind to the Kingdom of God. In 2 Sm 7, David expresses a desire to build God a house–a temple. God responds to David’s desire by Nathan the prophet that he would not build the house of God because he was a man of war. Instead, David’s son would build the house. God initiates a covenant with David. This covenant speaks to David’s immediate future and generations yet to come. The words of this covenant have double references, meaning it addresses more than one person. This determination comes from other scriptural passages that address the words of the covenant. As students of the Scripture, we do not make these determinations incautiously, but by the actual declarations from the immediate passage or other passages addressing the same subject. The referents of this covenant are David, his son Solomon, David’s descendants from Solomon and Jesus the chosen son of David.

Covenants represent ordained agreements between two or more parties to ensure the establishment of a purpose. Though men make covenants among themselves, man cannot make covenants with God. It is God who initiates and makes covenant with man. Deuteronomy 7:9 says, “Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations” (KJV). God makes and determines covenant with man, not man with God. He ordains covenant to establish His will in the earth, and uses man to accomplish this. It is our responsibility to submit to Him. In covenant, all parties are bound to fulfill their responsibility. Covenant results from God seeking relationship with mankind. Our responsibility is submission to Him.

Under no specific actions of David was this covenant made. The covenant was already in the heart of God. David’s desire to build a temple gave occasion for God to reveal it. David could not build the temple, but his son Solomon would. Solomon did build the temple of God, but a careful study of Heb 1:3-5 and 2 Sm 7:12-14, reveals that the greater son spoken of is Jesus Christ. He would build the New Testament temple of God, the Church. A body of water and Spirit baptized believers in Christ would be the greater temple than Solomon built. The Church is the temple called by God’s name, the name of Jesus. Jesus is the seed of David whose throne (dominion) will endure forever. This of course, is made possible by His resurrection from the dead.

The events of this covenant were to transpire at some point in time following the death of David. God also promised that He would make David a house, a royal dynasty. This ensures the promise in Gn 49:10 that the right (scepter) to rule Israel will rest with the tribe of Judah in the family of David. This covenant extends to the generation of kings descended from David. None of the kings of the northern kingdom of Israel had a divine right to rule the nation. Only the tribe of Judah had this divinely given right. God promised that His mercy would remain with David and His descendants even though they would commit transgression against God. They would be punished for their deeds, but mercy would not depart.

The covenant looks beyond the generations of David’s family to the millennial period following the great tribulation. The Messiah’s throne is said to endure forever. Under the Messiah’s reign, Israel, the nations of the world and the creation itself will be blessed beyond measure. The glory of God will fill the Earth. Life will be like it was intended to be because Jesus will be here as King of kings and Lord of lords. Second Samuel 16:7 poses a very interesting thought, ”And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established forever.” Though these events will occur after David’s death, he would be alive to witness them! This speaks of the great resurrection to come because of Christ’s resurrection from the dead. David will witness the fulfillment of God’s plan forever. He is a God who keeps covenant!

Pastor Daryl Cox 2.4.24

From the online course Calling to Covenant: The Story of David

Image from: Bible Study Tools

Jesus in the Book of Isaiah: The Branch

Tue, 30 Jan 2024 13:04:38 -0600

Overview of Isaiah

The New Testament (NT) quoted Isaiah more than any other book, about 411 times. Isaiah stands as the longest of the classical prophetic books with 66 chapters, the most quoted or borrowed from in the NT, at least some 411 times.1 All four gospels quote Isaiah and many of the epistles, Acts, and Revelation.

Jerome called it the fifth gospel because of its prominent Christocentric emphasis and evangelistic approach. The landscape of Isaiah’s prophecy uncovers a portrait of Jesus through His titles. Among them, the book portrays Him as the Branch of the Lord (4:2); Beloved (5:1) Immanuel (7:14; 8:8); Mighty God (9:6); Chosen One (42:1) Servant of the Lord (42:1; 49:5-6; 52:12-13); Angel of His Presence (63:9); and more.

Branch in Isaiah: Ṣemaḥ and Nēṣer

This study delves into the Isaianic titles of the Messiah. The first of the series will feature Jesus as the Branch framed by the theme of the millennial kingdom. The prophet Isaiah used two different words in his book to represent the Branch in Hebrew: ṣemaḥ (Branch of the Lord; 4:2) signifying future ruler¹ and nēṣer (Branch out of the root of Jesse;11:1-2, ) pertaining to sprout/offspring.² Both ṣemaḥ and nēṣer denote the eschatological Jesus Christ in His millennial reign in the restoration of Israel. Motyer saw the book of Isaiah organized around three messianic portraits of Jesus as the King (1-37), Servant (38-55), and Anointed Conqueror (56-66).³ Accordingly, these portraits paint a foretold glimpse of His character to come.

Old Testament scripture refers to the Branch (ṣemaḥ) in three other passages in addition to Branch of the Lord (Is 4:2): a righteous Branch (Jer 23:5), Branch of Righteousness (33:15), (my servant the Branch) (Zec 3:8), and The Branch (6:12). Further, ṣemaḥ represents types for the Messiah’s roles in the Gospel: Son of God (Is 4:2, Branch of the Lord); Son of Man (Jer 23:5, a righteous Branch unto David); Servant (Zec 3:8, My servant the Branch); King/High Priest (the man whose name is the Branch; 6:12).

The Millennial Kingdom

Both names describe the Messiah’s attributes and actions toward the remnant of Israel during the millennial kingdom, the period of 1,000 years when Jesus will bind Satan from deceiving the nations (Rv 20:7) after the culmination of the tribulation (Daniel’s 70th week). The blessed and holy will reign with Him,⁴ including the dead in Christ (1 Thes 4:16), Old Testament saints (Dn 12:2), tribulation martyrs (Rv 20:4-6) and believing Jews (the remnant), and Gentile believers who survive the tribulation (Mi 4:6; Zec 12:2; Rm 11:25-32). Jesus will exalt the nation of Israel to the glory of His reign from Jerusalem in a universal peace (Mi 4:6-7; Is 2:4). Motyer described His expected reign as a Davidic future with a “Zion-centered world purpose” (Is 6-12b).⁵ Prior to His millennial reign He will purge, destroy, and consume transgressors and sinners from Zion. He will transform the city He called an unfaithful harlot characterized by declension to one faithful and righteous (1:22-23, 26). The Lord also will restore the land once desolate, burned from fire, and devoured by strangers (v. 7). Only the Stone cut without hands can achieve a cleansing that renews Israel to the days of old (v. 26; Dn 2:34).

Branch of the Lord: Son of God

In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel (Is 4:2 KJV).

In 4:2-6, scripture refers to the exalted Jesus as the Branch of the Lord. Leading up to this passage, Isaiah foretells the future glory for the city of Jerusalem (2 Sa 5). Isaiah 4:2-6 creates an interlude of grace among Yahweh’s judgments on a sinful Israel in the first part of Isaiah. The prophet contrasted the actual Jerusalem with that to come. His exalted state occurs in that day, also called the latter days, meaning the millennial reign to come. The prophet’s reference to the Branch of the Lord illustrates His attributes as ruler and restorer. Nevertheless, in that day, the Branch will gather the scattered remnant of Israel and those of the house of Jacob, who escaped the tribulation wrath (cf. Ez 28:25; Is 6:13; Mt 24:15). They will come from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath and islands of the sea (Is 11:11). ⁶ The Branch–the Glorious One, Jesus Christ, the Son of God–will reign over them in His millennial kingdom set in New Jerusalem on Mt. Zion. They will live on the land He gave to His servant Jacob (Ez 28:25). Paul in Rom 9:27 noted the saving of a remnant from those who numbered as the sand of the sea.

The unrighteous no longer remain as He purged them by the Spirit of judgment during the tribulation and restored Jerusalem to its glory (Is 2:26; 3:3-4). He will consume those who rebel against Him (1:28b). Now, the glorious and beautiful Branch will rule over the righteous remnant He has cleansed and restored in their dwelling place. Isaiah 28:5 calls it a crown of glory and diadem of beauty that the Lord of Hosts wears to the faithful remnant upon His return. The Branch of the Lord (Jehovah, the one true God of Israel) never loses His beauty and glory. Isaiah 4:3 calls the righteous remnant holy. He also renews the once desolate land for Israel, making the earth’s fruit excellent and comely, having majesty and splendor–an eschatological phenomenon reminiscent of a return to paradise (v. 2b).⁷ Once a harlot city, the Lord tells that He will call Zion the city of righteousness, the faithful city (1:21, 26).

Once again, the Branch of the Lord will shelter them with His manifest presence in a canopy of a cloud and smoke by day and flaming fire by night (v. 5). The Spirit’s dwelling in a cloud and fire echoes the cloud and fire guiding Israel during their exodus from Egypt’s bondage and journey through the wilderness to the Promised Land (Ex 13:21–22). The two sticks united as Israel will arrive to fulfill God’s promise to Abraham. Ezekiel 28:25-26 describes the New Jerusalem as a place where Israel “will live securely building houses and planting vineyards” (Ez 28:26). The dual fire and cloud accomplish a threefold purpose: They testify of His protection to other nations (Ex 14:24), guide Israel in their millennial habitation of Zion, and remind Israel of the faithful Branch who did not forsake them.

The Branch of Jehovah restores the relationship with Jacob and their reliance only on Him, the mighty God (10:20-21; cf. Ez 28:25). Isaiah 43:10-11 emphatically announces, “Before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour.” They give their allegiance to the one God, He who purged those who worshiped strange gods. He alone, their redeemer, delivered Israel (cf. 46:9). The Lord does not share His glory. Jesus is the God of Israel, the Branch of the Lord, their king and deliverer.

The Branch: Son of Man

¹And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: ²And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; (Is 11:1-2).

Part of the royal oracle from Is 11:1-6, verse one of the passage, also notes another usage on the eschatological horizon of the Branch, but with a different noun — nēṣer. Nēṣer pertains to the family line of descendants from the Davidic tree (cf. Dn 11:7). This Branch, known otherwise as Jesus, the Messiah, grows out of the roots of Jesse as a descendant according to the flesh.⁸ Isaiah had predicted that God would judge His people so that only the stumps would remain. However, from the stumps of the desolate and empty land of Judah will come “the holy seed” (Is 6:13). The Seed will one day sprout from the root so Israel will live again.⁹

Isaiah described the Branch as the Rod from the stem of Jesse (11:1) and Root of Jesse (11:10).¹⁰ Witherington explained the Branch results from the cutting down of the Davidic tree.¹¹ From the old stump a symbol of death and despair, the root will send forth new life with a shoot who will be king. He will have divine authority and attributes to rule over a new creation.

The Branch descended from Jesse and David according to the flesh in fulfillment of the unconditional Davidic covenant to provide a king for the throne of David to reign over the house of Jacob forever with a kingdom of no end beyond the millennial age (Ps 132:10; 2 Sm 16; Jer 33:17; Lk 1:32-33). The Branch comes as the divine king over a united Israel (Ez 37:22).¹² He comes as the Son of David, the shoot from the stump of Jesse (cf, Mt 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42). Rather than a temporal rule, the Branch reigns on the throne of David as the successor to the heavenly throne of redeemed Israel (1 Kgs 9:5). Tanaka calls Him the New David.¹³All the former kings of Israel could only foreshadow Him, the greater son of Jesse — Jesus, the Branch.¹⁴ He brings new life to the rule of the Davidic dynasty that ended in 586 BC. Thus, the Branch completes Israel’s expectation of a messianic hope, providing a final, sovereign, and righteous king who bears the burden of the government with royal authority having all dominion and power (Is 9:6).

While the Messiah is a branch (descendant) of Jesse and David according to the flesh, He is the Creator and source of the root (life) according to His Spirit.¹⁵ Jesus refers to Himself as the Root and Offspring of David (Rv 22:16). He is both David’s Creator in His deity and Descendant in His humanity.¹⁶

The Branch also embodies the fullness of all divine ruling attributes: 1) The spirit of the LORD, 2) The spirit of wisdom, 3) The spirit of understanding, 4) The spirit of counsel, 5) The spirit of might, 6) The spirit of knowledge, 7) The spirit of the fear of the Lord.¹⁷ The aspects describe what Bernard calls the “totality of God’s Spirit” indicating His perfection.¹⁸ Rather than distinctives of persons separating God and Jesus, the spirits represent one Holy Spirit, the Spirit of Jesus Christ.

Comparison of the Branch of the Lord and Branch (from the Root of Jesse)

Jesus has a dual nature in His eschatological reign with the titles of the Branch of the Lord (Son of God, Is 4:2) and the Branch (Son of Man; 11:1). Together, they demonstrate His perfection as the one and final ruler even unto eternity.

The Branch of the Lord, in the role of the Son of God, illustrates Him as the arm of the Lord who brought salvation incarnated in the flesh and then will redeem and rescue Israel in the millennial reign. Isaiah noted, “His arm brought salvation” (59:16); therefore, He rules as the revealed arm of the Lord–that same Branch of the Lord (53:1-2) who will continue to restore and cleanse His people.

He will rule as the Branch, Son of Man, and greater descendant of Jesse and promised King with all power and glory over all nations. He unites Ephraim and Judah to live together in peace. In Mt 24:30-31, Jesus described Himself as having power and great glory when He arrives in the clouds in His second advent, gathering His elect to Jerusalem to begin His worldwide reign. The Branch then sits on His everlasting heavenly throne with full authority to judge as the Ancient of Days (Dn 7:9).

	Branch of the Lord	The Branch
	Son of God	Son of Man
Verse	In that day, shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel” (Isa 4:2 KJV).	And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: ²And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;” (Is 11:1-2).
Description	Beautiful and gloriousOf the Lord	Rod out of the stem of Jesse Three pairs of spiritual attributes: wisdom/understanding, counsel/might, and knowledge/fear of the Lord (11:2) Righteous and faithful (v. 5) Root of Jesse (v. 10) Ensign of the people (v. 10)
Nature	Rescues, redeems, washes away, restores, forgives, judges, protects, rules	Judges, reproves, smites and slays, ensigns, recovers
Actions	Restores Israel to be called holy: washes away the filth of daughters of Zion, and purges the blood of Jerusalem through the spirits of judgment and burning Restores the land to be excellent and comely-the pride and glory of Israel Protects Israel’s glory with His presence by a cloud and smoke by day and flaming fire by night.	Regathers Rules in righteousness and judgment to bring absolute security to the nations

Close

While Isaiah directed his oracles from Is 4:2 and 11:1 to Israel’s sinful condition, he shed the coming light in New Jerusalem for the remnant who had received Him. Gentiles who also have come to the faith and those believers who survive the tribulation have a place in God’s eschatological kingdom. Christ will rule over all the nations with justice and bring peace for all when the Branch comes to Zion (11:1–5). His 1,000 year reign confirms Old and New Testament promises. He will come as the Branch of the Lord and Branch from the root of Jesse to restore both the people of Israel and the land fulfilling the Palestinian (Dt 30:1-10) and Davidic (2 Sm 7) covenants. The inception of His millennial reign also brings the Church Age of the New Covenant to its fullness and begins a time of ideal and prosperous conditions with His righteousness, peace, safety, and justice (Is 11).

The millennial reign presents the glorious 1,000 years to come. The one God who created humanity reigns on His heavenly throne with the many attributes defined progressively by His titles (Rv 4:2). While the various titles describe His fullness in the time to come, only one Lord with one name will meet His people in that day (Zec 14:9).¹⁹ Uncovering Isaiah, the prophet reveals the many messianic titles of the Lord.

Jan Paron, PhD/1.30.24

Notes

Blue Letter Bible, “Branch,” 2024,
The author of Hebrews in 5:6 quoted Ps 110:4 describing Jesus’ role as none other than “a priest for ever after the order of Melchizedek” (KJV; cf. 5:10, 6:20, and 7:10). Tracing the intertextual use of the Old Testament in the New reveals the identity of Jesus as High Priest with kingly authority. Melchizedek first appears in Gen 14:18, described as the king of Salem (later known as Jerusalem) and a priest of God Most High. Hebrews 7:2 adds his name means king of righteousness and title (king of Salem) means king of peace. Melchizedek appears next in Ps 110:4, in the capacity as king-priest, a servant to God in His priestly function during His reign as king. The passage further provides a prophetic implication for the two roles connecting them to the Son of David and his Lord, pointing to the exalted Messiah resulting from His death on the Cross (Phil 2:8). Jesus fulfills both Son and Lord without separation, unified as the one God. Hebrews completes the foretold portrait of Jesus from Ps 110 reflecting the greater revelation of the Melchizedekian priesthood. Called the book of better things, Hebrews describes the glorified Christ’s superior king-priest status (5:5-6). Descending from the tribe of Judah as prophesied (cf. Gn 49:8-12; Lk 3:23-34; Mt 1:1-16), Jesus stood above David, possessing the nature of both God and man–the ultimate Priest-King patterned after Melchizedek (Gn 14:18; Ps 110).

Hebrews also called Jesus the begotten Son of God (5:5) because He comprises both God and man with the greater revelation of the Name, Jehovah-Savior. In His humanity, Jesus both ascended to the right hand of God and was conceived of the Holy Ghost as the begotten son. Further, the begotten language fulfills the enthronement promise from Ps 2:6-7 where the Lord speaks of installing a Davidic king who would set on Zion’s holy hill: “Thou art my Son; this day have I begotten thee” (2:7b KJV). Thus, the roles of priest and king, originally attributed to Adam, find their ultimate fulfillment in the glorified messianic Son, who possesses complete authority and power, and through whom all things will be restored (Acts 3:21).

Jesus has yet to be revealed as the ultimate King of kings. Promised as the one greater than David, the Son alone holds power and authority seated at the right hand of the Lord to overpower His enemies during His second coming (Ps:110:1; Mt 22:42; Heb 1:13). His position at the right hand metaphorically signifies both sovereignty and dominion. He ultimately will rule and serve as priest upon His throne (Zech 6:12-13). Further, Heb 4:15 calls Jesus a great High Priest. The Levitical code required the high priest, a mere mortal man, to possess holy conduct without physical defect (Lv 21:6-8, 18). Though tempted by sin as the Son of God, the unblemished Lamb of God knew no sin (Heb 4:15). This additionally positioned the sinless High Priest from the Davidic lineage in the New Covenant over the high priests from the Aaronic line under the Mosaic.

Christians can rejoice with the assurance that the higher Melchizedek fulfilled in Jesus existed in the mind of God as the sacrificial, spotless slain Lamb before the foundation of the earth who would atone for man’s sin. They may approach Jesus, as the fulfilled, greater Melchizedekian King and High Priest, to obtain mercy and find grace (cf. 1 Jn 1:9; 2:1-2; Heb 4:14-16). Both Lord and Christ (Acts 2:36), the Son of God, did not come to abolish the law but fulfill it. The glorified Jesus exalted to the right hand of God after His resurrection, poured out His promised Spirit to initiate the Church (2:33-34). He gave man no greater gift than in His roles as priest and king.

Jan Paron, PhD, 08.09.23

Discovering “But God” Moments

Sat, 24 Sep 2022 04:48:56 -0500

(scroll to the bottom to watch this teaching)

There are moments in life when we find our backs against a wall and don’t know which way to turn. The challenges we face seem overwhelming, and hope begins to fade.

In these moments, we must surrender to God and allow Him to step into rescue and deliver us.

This message is for you if you find yourself in a season of trials or setbacks.

Let’s pray before we dive in. Dear Heavenly Father, help me understand and apply the words you speak to my spirit today. In Christ’s name, Amen.

I like to use the phrase “but God” which is simply another way of portraying hope. The term “but God” is laid out several times in Scripture.

But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen. Acts 26:22 (NIV)

In other words, God showed up when it seemed as if He was nowhere to be found.

But God demonstrates His own love for us in this: While we were still sinners, Christ died for us. Romans 5:8 (NIV)

Have you ever had a time when you were surrounded by bad news, but then God showed up?

Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. She followed Paul and the rest of us shouting, “These men are the servants of the Most High God, who are telling you to be saved.” She kept this up for many days. Finally Paul became so troubled that he turned around and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” At that moment the spirit left her. When her owners realized that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace to face the authorities. They brought them before the magistrates and said, “These men are Jews and are throwing our city into an uproar by advocating customs unlawful for us Romans to accept and practice.” The crowd joined in the attack against Paul and Silas and the magistrates ordered them to be stripped and beaten with rods. After they had been severely flogged, they were thrown into prison and the jailer was commanded to guard them carefully. When he received these orders, he put them in the inner cell and fastened their feet in the stocks. About midnight, Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them. Suddenly there was such a violent earthquake that the foundations of the prison were shaken. At once all the prison doors flew open and everybody’s chains came loose. The jailer woke up and when he saw the prison doors open, he drew his sword and was about to kill himself because he thought the prisoners had escaped. But Paul shouted “Don’t harm yourself! We are all here!” The jailer called for lights, rushed in and fell trembling before Paul and Silas. He then brought them out and asked “Sirs, what must I do to be saved?” They replied, “Believe in the Lord Jesus, and you will be saved — you and your household.” Then they spoke the word of the Lord to him and to all the others in his house. At that hour of the night the jailer took them and washed their wounds; then immediately he and all his household were baptized. The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God — he and his whole household. Acts 16:16-34 (NIV)

There are two “but God” moments in these verses. The first happened to the demonized slave girl. The girl was possessed by a spirit that allowed her to tell fortunes. There was a conglomerate of people who owned this girl and would make money off of her telling fortunes.

When Paul cast the spirit out of her, she was set free and gloriously saved. That was a “but God” moment. The second “but God” moment was when the jailed and his whole family were saved. These were two miraculous and joyous moments, but I want to now focus on Paul and Silas as they sat in the cold prison cell.

How do I discover “but God” moments?

Paul and Silas were dragged through the marketplace and into the courtroom after they had cast the spirit out of the demon-possessed girl. What were the charges against them? Scripture doesn’t tell us but we have to look at the cultural norm during that time era. The charge was that Paul and Silas were blamed for touching the property of these conglomerates.

The slave girl was their property just like your house is your property. When Paul cast the spirit out of the girl, he changed these men’s property. These men were angry because now their property, the girl, wasn’t going to make them any money. Therefore they took Paul and Silas to court. They didn’t get a formal trial and were then thrown into prison.

Who would want to be thrown into prison? Even guilty people don’t want to be in there. I want you to see that if you want to discover a “but God” moment, you have to check your attitude.

Check your attitude.

Paul and Silas went to prison, obviously under duress, and they were beaten. While they were in prison, what were they doing? The Bible says that they were praying and singing hymns to God. Would you be able to sing and praise in prison? Paul and Silas could have been upset that they were in prison for setting the girl free, something that should have been celebrated but was instead met with anger. However, they checked their attitude. They knew that despite being behind bars, God was still at work.

The LORD your God is with you, the Mighty Warrior who saves. He will take great delight in you; in His love He will no longer rebuke you, but rejoice over you with singing. Zephaniah 3:17 (NIV)

Don’t limit God when you’re behind bars. Don’t put a limit on God when things are difficult. God says, I’m going to rejoice over you. He says that you are what He is focusing on. What kind of attitude did Paul and Silas have in prison? They had a faith attitude. God can do exceedingly and abundantly above all that you could ask or imagine. Prison cells and bars do not hinder God.

The spirit of God CAN’T be hindered. He doesn’t need a whole army to move, he just needs one person that’s willing to have a faith attitude.

If you want “but God” moments in your life, check your attitude. Your attitude is the foundation to which God moves.

Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to Him and He will make your paths straight. Proverbs 3:5-6 (NIV)

Paul and Silas were in prison, and they were trusting God. God responds to faith. Faith moves God. We must recognize the necessity of faith. When we check our faith, there are certain things we must stop doing and things we need to start doing.

Stop complaining and start praising.

These guys were in prison, and they weren’t complaining. You might be having a difficult time or going through a trial. No one likes going through hard trials. I want you to check your attitude when we go through difficult seasons. Why? Because it’s in the checking and curbing of our attitude, we may experience “but God” moments. Paul and Silas checked their attitude when they were in prison. They stopped complaining and started praising. What else did they do?

They stopped resigning and started volunteering.

When Christians go through hard seasons and trials, they often resign instead of press forward. Paul didn’t say, “I’m not going any further because I’m stuck here in this prison, so what’s the point in going onward?” Instead, he pressed on. Paul didn’t resign, he volunteered to keep going. We also need to stop disconnecting from God and start connecting to Him.

You may wonder, “How am I disconnecting from God?” It’s when you stop reading your Bible and stop praying. You think that God’s not showing up, but you are the one who is putting Him off. You need to stop acting like the victim and start acting like the victor. Paul didn’t mope around and act like a victim; instead, he acted like a victor! He went around the prison, singing and praising God.

I want you to see that “but God” moments come from checking your attitude.

Adjust your perspective.

We must also adjust our perspective. Perspective speaks of how you see things. Paul and Silas had a Gospel-centric perspective. Gospel-centric perspective means a God-centered perspective.

But seek first His Kingdom and His righteousness, and all these things will be given to you as well. Matthew 6:33 (NIV)

Paul and Silas were seeking first the Kingdom of God. They knew that God could use them wherever they were. They chose to sing and praise, and when the prison foundation began to shake, their chains fell off. Instead of running free, they stayed put. Roman law said that if the jailer allowed something to happen to the prisoners to where they escaped under his watch, the sentence that was theirs would become his.

When the jailer went to kill himself, Paul said, “Do not harm yourself!” Paul kept the Gospel-centric perspective and stayed to help the jailer instead of running. This leads the jailer to salvation.

Accept God’s Challenge.

Not only should we check our attitude, not only should we adjust our perspective, but we must accept God’s challenges. You’re probably wondering, “What is God’s challenge?” God wants to use every one of us. Everyone has a gift, and the Holy Spirit wants to use you even in the midst of chaos and difficult problems. He wants us to accept His challenge despite whatever trials we may be going through.

Paul and Silas spotted the jailer about to kill himself, and they told him not to harm himself. This conversation immediately creates a shift, and the jailer recognizes that God must be with Paul and Silas. He dropped down on his knees and asked, “Sirs, what must I do to be saved?”

In order to experience “but God” moments, you must be able to recognize that we have to adjust our perspective as well as accept God’s challenge. The challenge was made clear when the jailer asked, “What must I do to be saved?” They answered him that he must believe in the Lord Jesus.

God says that when you accept Christ as your Savior, He has a covenant with you. He wants to commit to you and see your whole family get saved. God wants to work through you to help facilitate the spiritual transformation of people in your own family. When the jailer got saved, he took Paul and Silas out of prison and cleaned their wounds. He took them to his house and fed them, and later that night, the jailer’s whole household got saved. Paul and Silas then took them outside and baptized them.

Why was baptism so essential? Baptism associates you with the death and resurrection of Jesus.

Our God is in the business of transforming people.

These “but God” moments are not just for those in Scripture but also for you and me. Check your attitude, adjust your perspective, and accept God’s challenge. I don’t want you to be lukewarm. I don’t want you to be mediocre. I want you to be transformed.

God wants to baptize His people in fire. I pray that you become a sold-out believer.

I pray that God’s power liberates you and that you become a witness of His power.

Prayer – Dear Heavenly Father, in times of trial, remind me to check my attitude, adjust my perspective, and accept your challenge. Let me not be lukewarm, but sold out for you. Use me to advance your Kingdom. In Christ’s name, Amen.

Power Evangelism

Mon, 12 Sep 2022 06:07:05 -0500

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What kinds of things come to mind when you hear the word evangelism? Knocking on the doors of strangers to share the good news? Handing out tracts or pamphlets to try convincing people to follow Jesus? A preacher under a big tent compelling people to give their life to Christ?

We know the Scripture tells us to proclaim the good news, but evangelism can be a source of anxiety for many people. If that’s you, I have good news. When you understand the Holy Spirit’s role in evangelism, you can move from fear and anxiety into exciting adventures of sharing Jesus with others.

Let’s pray together: Dear Father, thank You so much for how awesome You are. Give us big hearts to keep pursuing You. In Christ’s name, Amen.

I would like to focus on the topic of power evangelism. Power evangelism means that God uses Spiritual Gifts that deal with signs, wonders, healing, and miracles. These help people come into right relationship with Him. If you have already been walking with Jesus, this will help you get unstuck and keep walking.

When Jesus had called the Twelve together, He gave them power and authority to drive all demons and to cure diseases. And He sent them out to proclaim the Kingdom of God and to heal the sick. Luke 9:1-2 (NIV)

I made two of these statements in this verse bold for a reason. First, proclaim the Kingdom of God. Second, heal the sick. The Gospel must have both effects. It is two parts, and if it has just one and not the other, then we’re short of changing the world.

The first proclamation of the truth of the Gospel is the words we speak. This refers to teaching, conversations, and proclaiming the power of God we have seen.

The demonstration of God’s power is where we see signs, wonders, miracles, and deliverance. In our Westernized world of thinking, we often think that knowledge only comes from the five senses. This is not true. Knowledge may come from the five senses but think about the greatest miracle of salvation. When God changes a person’s life, they simply have to profess to Him, in faith, that they want to give their life to Jesus. When this happens, something changes. They are forgiven and transformed. Their lifestyle of righteousness starts instantly. That is a great miracle! If that is the greatest miracle that exists, then lesser signs, wonders and deliverances are a no-brainer.

It may seem complicated, and we may still ask questions, but it doesn’t limit us from asking God to use us.

God Wants a Growing Family.

Let’s frame the discussion around this idea. God has this BIG heart for everybody and wants a growing family. How do you get into God’s family? You invite Christ into your life, and then you are adopted into the family of God. Remember what I quoted in Luke 9, “go out and preach the Kingdom of God and pray for those who are sick”? Let’s see what happens from there.

When the apostles returned, they reported to Jesus what they had done. Then He took them with Him and they withdrew themselves to a town called Bethsaida, but the crowds learned about it and followed Him. He welcomed them and spoke to them about the Kingdom of God, and healed those who needed healing.
Luke 9:10-11 (NIV)

Here we see that the apostles came back and told Jesus what happened. Jesus then did two things: He proclaimed the Kingdom of God and prayed for the sick. I want you to see the dual components that are in the Gospel. This is power evangelism. The power of God confronts people, and they get set free.

It can happen anywhere through anybody who walks with God. You don’t have to be ordained or have attended seminary. You don’t have to be someone who has walked with God for a long time. All of those statements are contrary to the Bible. ANYBODY who is a servant of Jesus, whether it be for one hour or 100 years, can use the power of God to turn people from the darkness to the light.

God Has Given You Gifts.

Every follower of Jesus has been given spiritual gifts. These are not church gifts or gifts that are only used during a service, but these gifts can be used anywhere, anytime.

Now about the gifts of the Spirit, brothers and sisters, I do not want you to be uninformed. There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work. Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. All these are the work of one and the same Spirit, and He distributes them to each one, just as He determines. 1 Corinthians 12:3-11 (NIV)

This catalog of gifts is referred to as the Gifts of the Holy Spirit. There are nine of them. I don’t want you to mistake them for other kinds of gifts. In Romans 12, we see a list of motivational gifts. In Ephesians, Paul gives a list of ministering gifts. These gifts are referred to as charismatic gifts.

If we look back to Corinthians, from verses 4-11, it says that each of us has at least one of these Gifts. All nine of the Gifts listed are supernatural. You cannot get them from reading a book, going to college or buying them. The Scriptures say that the Holy Spirit gives us Gifts as HE determines. You cannot tell God what Gift you want or be picky about the one He gives you. Remember that the Gifts are used for power through evangelism so people can connect with Christ.

I will put the nine Gifts into three categories to wrap our minds around the Gifts of the Holy Spirit.

Revelational Gifts: Word of Wisdom, Word of Knowledge, Discerning of Spirits. These three gifts reveal and unmask information. The Word of Wisdom gives information about the future. The Word of Knowledge is historical facts and data. The Discerning of Spirits is when we can see the essence of who people are.

Power Gifts: Faith, Gifts of Healing, Works of Miracles. The Gift of Faith speaks of a miracle. Through the Gifts of Healing, healing will take place (physical, mental, etc.). The Works of Miracles are when something miraculous happens. Think of Jesus turning water into wine.

Inspirational Gifts: Prophecy, Different Kinds of Tongues, Interpretation of Tongues. The Gift of Prophecy is when the Holy Spirit comes upon a person, and they can speak about the future. The Gift of Different Tongues means speaking in another language, supernaturally. This is NOT their prayer language but instead a divine-inspired speech that must be interpreted. The Interpretation of Tongues is when a person can hear supernatural language and tell people what it means so that others may understand.

You need to understand that these Gifts are for you. God wants a growing family, and He wants to use the Gifts He has given you to grow His family further. You need to remove every excuse from your mind that says God can’t use you. These Gifts are NOT based on Spiritual maturity. These Gifts have been given to you the moment you come to Christ, and you need to use these Gifts everywhere you go.

Gifts Reveal God’s Love.

I want to dive deeper into the Revelational Gifts. If we look into the Book of John, Chapter 4, we can see that Jesus was hungry, tired and thirsty. His disciples went ahead into a nearby village to buy food. While Jesus stayed on the outskirts of the village, He sat down by a well called, Jacob’s Well. While sitting there, a woman came out of the village to get water. It was an odd time of the day for her to come, and it wasn’t normal for her to be alone. In that era, women typically would go to the well together. This tells us that she was an outcast in her village. She was a Samaritan woman, and as she was going to get water, Jesus asked her to draw some for Him. She was taken aback because He was a Jew, and she wasn’t. At that time, Jews and Samaritans didn’t want anything to do with one another. Jesus told her that if she knew who was asking for water, then she would ask Him for living water, and He would give it, and she would never thirst again.

Jesus answered, “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” The woman said to Him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.” He told her, “Go, call your husband and come back.” “I have no husband,” she replied. Jesus said to her, “You’re right when you say you have no husband. The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.” “Sir,” the woman said, “I can see that you are a prophet.” John 4:13-19 (NIV)

Don’t allow the woman’s statement to distract you. It is true that Jesus was a prophet. He was an evangelist, a pastor and a teacher. But if we look at the woman’s statement, we would think that the Gifts of the Spirit are only for people with ministry gifts, which is not true. Jesus used the Gift of the Word of Knowledge. Remember that the Word of Knowledge is a fraction of the mind of God. He reveals to us something past or present about someone. This Gift was divinely given to Jesus. He wanted this Samaritan woman to be forgiven of her sins and to experience salvation through the power of evangelism. Notice that Jesus didn’t use His Word of Knowledge to shame her. He used His Gift to say, I love you, and I want you to know I see you. He was allowing her to know that He sees beyond her past. When the woman recognized that she needed the living water Jesus was talking about, she became transformed. She left her bucket by the well and went to the village to tell everyone about the Messiah.

Many of the Samaritans from that town believed in Him because of the woman’s testimony, “He told me everything I ever did.”
John 4:39 (NIV)

The village got saved! This woman barely knew the Lord, and yet she went out and shared her faith. You don’t need to have a bunch of theological knowledge. All you have to do is share your story. If you learn to tell your story, you can lead others to Jesus. Look at the power of evangelism at work. One Word of Knowledge caused the Samaritan woman to get saved. I pray that God may use you in the supernatural, even when you don’t understand everything about it. It is amazing what God will do and what God can do!
God wants a growing family. He has given you Gifts, and those Gifts reveal God’s love.

Let’s pray: Dear Father, I need you to come into my heart. Lord, wash away my sins. Change me and help me to serve you. I pray this in the name of Jesus, Amen.

Trophies of Intercession

Mon, 05 Sep 2022 10:46:19 -0500

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What is intercession? And what are the trophies of intercession?

Those are the questions I am answering in this article. For decades the topic of prayer and intercession has been discussed but not fully understood. And surprisingly, the answer isn’t a mystery and is not reserved for those who have attended Bible college or seminary.

Before we dive into this week’s teaching, would you pray with me?

Prayer: Dear Father, let a changed mind take place within us so that we would be like Jesus. Let us be men and women of prayer that battle on our knees. Let us win a generation for Christ. I ask you this in Christ’s name, Amen.

Trophies of intercession are significant.

Trophies are essential possessions that families often use to adorn their mantles or fireplaces. They show off what someone in their family has done. Some stories will become your trophies because of what God has done for you through your time of intercession.

The word intercession means prayer on behalf of yourself or another. It means to urge, come between and ask God for help.

Can you envision yourself being powerful on your bended knees?
It’s doable, but you must adopt a mindset that intercessors are God’s special forces. God drops off intercessors into areas, and those areas become a demonstration of the power of the Spirit.

“One of the terrible marks of the diseased state of Christian life in these days is that there are so many who rest content without specific answers to prayer.” —Andrew Murray (Pastor & Author)

Andrew Murray says that diseased Christianity is when we pray and don’t expect answers. It’s when we pray and walk away, forgetting our prayers, not knowing that our prayers are eternal. If we look at Jesus’ prayer as an example, He said, “I pray that my Father’s house will be a house of prayer for all nations.”

This prayer is still living, and we’re still chasing it. I pray that you will not only learn about intercessory prayer but will also not become content unless your prayers are answered.

What will you intercede for?

We come from a lineage of men and women that showcase their trophies of intercession. Look at Hannah in the Old Testament. She was barren, and Peninnah teased her for it, especially when they went to the temple of God to pray at the annual feast. One day, Hannah got so fed up that she stood in the temple of God and would not leave until she had a breakthrough in prayer. She was so frustrated that she removed the word “quit” from her vocabulary. She went to intercede one day in the temple, which was not a pretty intercession. It was so ugly that Eli rebuked her. He thought that she was drunk.

She responded to him by saying that she was not drunk but just bitter of heart. She told him that she was weeping before the Lord. She went home, and a short time later, she got pregnant. She told the Lord that if He gave her a child, she would give him back to God. When she gave birth, she gave her trophy of intercession back to Him.

Hannah said to him, “Excuse me, sir. Do you remember me? I am the woman you saw standing here, praying to the Lord. I asked Him for this child, and He gave me what I asked for. So I am dedicating him to the Lord. As long as he lives, he will belong to the Lord.” Then they worshipped the Lord there. 1 Samuel 1:26-28 (Good News Translation)

She dropped off her son, Samuel, and he became a mighty prophet. He was a kingmaker who laid hands on Saul and David. He also established the school of prophets. How did this man come to the face of the earth? He was a trophy of Hannah’s intercession.

What will you present as a trophy of your intercession?

King David also had trophies of intercession. Samuel prophesied over him as a teenager that he would be king one day. The only problem was that Saul, king at the time, didn’t want to vacate his office. Saul recognized God’s calling and anointing on David’s life, and so he tried to kill David.

He put a hit out on him for 10 years. Scholars say that Saul pursued David on mountains, down mountains, in caves, and out of caves. The pursuit was so bad that David went and gathered 600 men as his soldiers. He went and lived in Philistine territory for 16 months.
During this time, the Amalekites came in, unbeknownst to David, and they kidnapped all of the wives and children of the soldiers and stole their stuff. Now confronted with the reality that the enemy had stolen from him, David had one option. He had to pray before God, “What should I do?”

Then David said to Abiathar, the priest, the son of Ahimelek, “Bring me the ephod.” Abiathar brought it to him, and David inquired of the Lord, “Shall I pursue this raiding party? Will I overtake them?” “Pursue them,” He answered. “You will certainly overtake them and succeed in the rescue.” 1 Samuel 30:7-8 (NIV)

David and his men got up out of the prayer time and chased after the Amalekites. They fought them from day to night and defeated them. They got back their women, children, and stuff. They also took the Amalekite’s possessions. These were their trophies of intercession.

What will be your trophies of intercession?

David prayed a military prayer, “Should I pursue them?” Most of us never see God as a military God, but He is. He loves to fight! God is not a wimp. We don’t serve a God that just sits there. We serve a God that is a General of an army. He told David to go, pursue
them, defeat them for MY glory.

We need to stop praying simple little “kumbaya” prayers. Our Father wants to step into the ring. He wants you to drag your enemy into your prayer closet. He wants you to drag your crisis into the prayer closet. When you drag these things into the prayer closet, that’s when you’re going to win battles. As you fight and intercede, God will show up. You WILL get your breakthrough. I want to see your trophies of intercession.

One of the apostle Paul’s trophies of intercession wasn’t stuff or people. It was a solution to a problem that he couldn’t shake.

Scripture says that there was a thorn of Satan that bothered him. We don’t know what this was, but we know it was an annoying thing that pestered Paul. Three times I pleaded with the Lord to take it away from me. But He said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. 2 Corinthians 12:8-9 (NIV)

Paul tells us that his trophy of intercession was learning to be content when everything wasn’t perfect, and that is how he won. Many of us go through a lot of crises, and that brings on panic attacks as well as anxiety attacks. We must learn that if you live in the lion’s den, you can tame the lion and still live there. If you have to be in a fiery furnace, learn how to stay in the furnace until the fourth man meets you there.

That is why Paul was able to testify about it.

A trophy of intercession is contentment.

If you can just learn to be satisfied, God can use you. What if your wife never changes? What if your husband never gets healed? Can you be at peace? Can you get the victory? That’s the trophy of intercession. You won’t get that trophy if you don’t know how to handle yourself in the valley.

Some Christians can only live on the mountain.

God can’t take them to the valley because they will die there. You meet giants in the valley. That is where David met Goliath and got the victory. I am looking for believers who can gain victory in the valley. I want to see Christians who can win when they’re weak. I am looking for people who don’t call it a failure, even when everything goes wrong. I am looking for believers of intercession.

There are many types of trophies, but they all come from intercession.

I know that God cares for you, and He is interested in helping us establish trophies of intercessions.

Pray this with me: Dear Lord, I pray that people will discover their purpose. Let them see what you have created them to be. May they run in a zealous way and be filled with enthusiasm after you, Lord. I pray for the power of the Spirit to come on them. Thank you for breakthrough and healing. Lord, surprise us with your opportunities. God, I thank you for all the other stuff you’ll give us that we’ve not even asked from you so that you can use those things to advance your kingdom in Christ’s name, Amen.

Developing a Prayer Life

Tue, 30 Aug 2022 04:32:58 -0500

Prayer isn’t a great mystery or something reserved for the most devoted followers of Jesus. And it’s not just for mealtime, weddings or funerals. Prayer is for every believer who wants a stronger relationship with God and to see the power of God manifest in their life.

Let’s pray before we dive into this topic: Dear Father, let your sacred Scripture minister to me in a way that grounds me and helps me become the kind of person you’ve called me to be. In Christ’s name, Amen.

My topic today is Developing a Prayer Life. A foundational principle of prayer simply means to talk to God. It’s nothing fancy or deep. God doesn’t just want us to have casual prayers. He doesn’t just want emergency prayers. Even though both casual and emergency prayers have a place, that’s not the style of prayer I am referring to. I am talking about a lifestyle of prayer.

“Our prayers may be awkward. Our attempts may be feeble. But since the power of prayer is in the one who hears it and not in the one who says it, our prayers do make a difference.” —Max Lucado (American Author)

Paul, the apostle, wrote a letter to the church of Colossae. This city was located in what we would call modern-day Turkey. A young pastor visited Paul while he was in a Roman prison because many problems were going on in the church of Colossae. The pastor questioned Paul and asked him for wisdom on dealing with heresy and false doctrine. Paul gave him answers, and amidst the answers came Paul’s clear teaching on how the people of Colossae can develop a strong prayer life.

Do you have situations in your life that are bigger than you?

Do you have people in your life who you need God’s help to deal with them?

One of the most challenging things, even for people in the Bible, is to establish a prayer life. It’s hard to spend daily time with God. It is difficult, but it’s very doable. To develop a prayer life, you need to make prayer a priority.

As I mentioned before, prayer is talking to God. It is a conversation with Him. When you make prayer a priority, you realize the reason why you pray is not just to get stuff from God. You pray because God loves you and wants you to spend time with Him. When you have that in mind, it removes all guilt and shame.

When you know that your Heavenly Father loves you and He knows your weaknesses, you can realize that He truly just wants to spend time with you.

“We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard of your faith in Christ Jesus and of the love you have for all God’s people” (Colossians 1:3-4, NIV).

Paul is writing to the church at Colossae, and he starts by saying that prayer is a priority. He says that before he asks God to help them, he thanks God for them.

What a tremendous way to prioritize the value of prayer. Paul is thanking God for the Colossians because they added value to him and them. He loved the relationship that they had.

Spending time with God is pure.

If you think about all the things that He has done for you and spared you from, isn’t He worthy of you just telling Him thank you? Spending time with God is so important. To have a prayer life, you have to make prayer a priority.

“Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where He prayed” (Mark 1:35, NIV).

The night before, Jesus stayed overnight at Simon and Andrew’s home. The Scripture tells us that Simon’s mother-in-law was sick with a fever. Jesus prayed for her, and she was healed. The Bible says the entire village came out, and many were healed and delivered. Jesus was probably exhausted.

It is draining when you are ministering to others. The following day He woke up and walked gingerly outside the house to find a private place to pray. Why?
If you want prayer to become a priority, you should set a prayer time.

Might I suggest that you start taking 15 minutes a day to pray? If you’re going to have a standing appointment with God, it helps to develop patterns. The

Father wants a close relationship with you. You have to be intentional about keeping your appointment with God. If you want to stick with your 15 minutes of prayer, set the time according to what works best for you. If you’re a morning person, pray in the morning. If you’re an evening person, pray in the evening. Set the appointment and keep it.

How do you have time to pray every day?

What can I talk to God about?

Here’s what I suggest you do to develop a life of prayer—pray the Scriptures. It gives you beautiful words to pray. God’s word is full of relevant prayers.

“We have not stopped praying for you since the first day we heard about you. In fact, we always pray that God will show you everything He wants you to do and that you may have all the wisdom and understanding His spirit gives. Then you will live a life that honors the Lord, and you will always please Him by doing good deeds. You will come to know God even better. His glorious power will make you patient and strong enough to endure anything, and you will be truly happy. I pray that you will be grateful to God for letting you have part in what He has promised His people in the kingdom of light. God rescued us from the dark power of Satan and brought us into the kingdom of His dear Son” (Colossians 1:9-13, CEV).

If you’re going to have a daily prayer life, you need a plan. You need things to pray about. If you don’t know how to pray or what to say, ask God for guidance, just like Paul when he was praying for the people of Colossae. He asked God to give them direction. I
want you to recognize that you can steal that verse and pray it.

Why pray the Scriptures?

Because God’s word is powerful.

For the word of God is alive and powerful. It is sharper than the sharpest two-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires (Hebrews 4:12, NLT).

When you pray God’s word, you have the language to articulate precisely what you need to say. You can know that when you pray God’s word, it gets in between bone and marrow. His word can expose and penetrate areas that are dark to you and that you don’t understand.

If we go back to Colossians, I will show you how to pray those verses over yourself, others and your communities.

Praying verse nine over yourself—God, show me everything you want me to do. And that I may have all the wisdom and understanding Your Spirit gives.
Praying verse 10 over others—God, I pray that (insert name) will live a life that honors the Lord, and they will always please Him by doing good deeds. May they come to know God even better.
Praying verse 11 over communities—God, I pray that your glorious power will make others patient and strong enough to endure anything and that they will be truly happy.

Many people today are doing crazy things because they’re just not happy. They are not at peace with themselves.

What would happen if you were the spiritual priest of your family? What if you were the one praying and crying out to God for them? I want you to understand what would happen if you were the intercessor for your family.

I believe God will do powerful things through you. If you want to develop a prayer life, you have to make prayer a priority. Pray the Scriptures.

Don’t let prayer be sporadic but make it a habit. To get stronger in prayer, you need a disciplined lifestyle.

“Devote yourselves to prayer with an alert mind and a thankful heart. Pray for us, too, that God will give us many opportunities to speak about His mysterious plan concerning Christ. That is why I am here in chains” (Colossians 4:2-3, NLT).

Paul is encouraging these Christ followers to develop the habit of prayer by being devoted to it. You commit yourself to prayer by having an alert mind, becoming aware of when you’re drifting away from spiritual practices and noticing when you’re distracted by social media and earthly things.

Be mindful of how you forget to spend time with God. This is why Paul tells us to devote ourselves to prayer with an alert mind. He also tells us to develop a prayer habit by being thankful.

One of the greatest things is having a heart of gratitude. If you want to break the spirit of depression, start being thankful in prayer. Thank God for all that He has given you.

We also see in this Scripture that Paul is asking for doors of opportunity to be open. He is saying, if you want a strong prayer life, pray bold prayers. Ask God to take you on spiritual adventures. God can take a boring life and make it exciting, fantastic and dynamic. Ask God to send you on an assignment. Look at yourself as an ambassador for the Kingdom of God. Pray that God will use you for His glory.

To develop a prayer life, make prayer a priority, pray the Scriptures and make prayer a habit. If you can do these three things, you’re on your way to becoming a powerhouse in God.

Let’s close in prayer: Dear Father, thank You for what You’re doing. Thank You for the power of the Holy Spirit at work in each of our lives. Continue to transform us for Your glory in Christ’s name, Amen.

The Upper Room Community

Mon, 22 Aug 2022 17:20:49 -0500

(this teaching is available to watch by scrolling to the bottom of the page)

How do you maintain strong faith and remain hopeful in a world that can quickly drain you? When trials and challenges hit from every side, what anchors you and gives you the power to press on?

God’s Word has the answer.

Before you jump into today’s teaching, pray this:

Dear Father, help us have clarity and understanding to be hearers of the word and be compelled to be doers. Help us to shape this generation for Christ. In Jesus’ name, Amen.

Do you want to be renewed in your faith?

Do you want a fresh sense of enthusiasm for Christ?

Do you want to fall in love with Jesus all over again?

If you are looking to be renewed, then prayer must be a key habit and practice in your life. What does it mean to be renewed? It means to be refreshed, to go forward, to sprout.

When you’ve renewed your walk and relationship with God, you feel refreshed.

In Acts 1, you find the “upper room,” located on the second floor of a home, and there are 120 people gathered there. I call these people the Upper Room Community.

These individuals knew how to cry out to God in prayer.

Acts 1:4-5 says, On one occasion, while He was eating with them, He gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.”

The disciples had no idea what the baptism of the Holy Spirit was. Some of them thought it was the restoration of Israel.

Acts 1:8-9 says, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” After Jesus said that, a short period passed, and He ascended to be with God the Father. Let’s pick up at Acts 1:12-14, Then the apostles returned to Jerusalem from the hill called the Mount of Olives, a Sabbath day’s walk from the city. When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, and Andrew; Philip and Thomas, Bartholomew and Matthew; James, son of Alphaeus and Simon the Zealot, and Judas, son of James. They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with His brothers.”

Historically, the upper room was when a homeowner would have a large second floor of their home, most often used for feasts and festivals. Other times it was a place where people would gather for bereavement.

We now find a community gathered in the upper room for prayer. Mary, the 11 apostles and Jesus’ brothers were there. If you continue to read Acts Chapter 1, you will see around 120 people gathered there. Why were they there?

Jesus asked them to wait in Jerusalem.

They had no idea what was going to happen next. Jesus had been crucified and the climate of the city was uncertain.

How did they prepare themselves for the gift that God had promised them? They came into alignment with God’s perspective.

COME INTO ALIGNMENT!

For you to function in the upper room, you must come into alignment with God’s perspective. His perspective is that you are going to receive power. The word power in Greek is dunamis which means dynamite when translated to English.

When you get filled with the Holy Spirit, it’s like an explosion in your life. The baptism of the Holy Spirit gives you the power to serve and function in what God has called you to do. It also gives you the power to be a witness in Judea, Samaria and to the ends of the world.

There must be love in your heart for all people.

We must also come into alignment with the perspective and prerequisite toward prayer.

You must confess your sins before God and be cleansed from all unrighteousness.

“If I had not confessed the sin in my heart, the Lord would not have listened.” —Psalm 66:18

When climbing the steps to the upper room to do business with God, you need to ask God to forgive you of your sins. Remove the barrier and gap that is between you and the Lord.

An aligned perspective is when you share your sins with God and acknowledge that a problem is affecting you. Ask Him for forgiveness and get rid of the gap caused by sin. I want you to prevail and continue in prayer until you see a breakthrough.

PREVAIL IN PRAYER!

Acts 1:14 says, “All these with one mind and one purpose were continually devoting themselves to prayer, (waiting together) along with the women, and Mary the mother of Jesus, and with His brothers.”

Prevailing in prayer means that you pray until you secure an answer from God.

These 120 men and women in the upper room spent 10 days praying. To prevail in prayer means that there is some resistance. It means that there may be something to be won and the powers of darkness must be subdued and defeated in prayer.

When you prevail in prayer, you prevail against yourself.

You’re pushing through the distractions of this world and envisioning your future in prayer. If you don’t envision a future where you can see that prayer is secured, you won’t get an answer to prayer.

Why didn’t Jesus just lay hands on the disciples and have them receive the Holy Spirit right then? Why did He have them wait in Jerusalem?

Having them wait and gather allowed them to get focused and ask God to empower them. It gave them the time to learn to pray in a very attentive way and learn how to move God. It showed them how to have the ability to prevail in prayer.

If we want to grow in the Lord and see Him deliver on His promises, then we need to learn to prevail in prayer. To prevail in prayer means you have to pursue God.

God gives us desires. He puts longing in our hearts, and we shouldn’t dismiss them as inconsequential.

When you have cried out to God saying you want to be in His will, be mindful that He gives you the desires you are praying for. Those desires become prizes that God wants to give you. When you prevail in prayer, you pray about those desires until they give birth and are fulfilled.

Satan will do everything in his power to keep you from staying in prayer and stop you from joining the upper room community. He wants to stop you from being an intercessor and praying for others.

“Satan usually knows his priorities, and since prevailing in prayer can restrain, bind, and defeat him more than all else, Satan makes his priority to hinder, divert, or stop prevailing prayer.” —Wesley L. Duewel (Author & Missionary)

One of the biggest struggles you’ll ever have is to develop a prayer life, and one of the biggest hurdles will be learning to prevail in prayer. When you start praying about something, you may find yourself distracted, but I want you to recognize that the enemy is sending distractions to hinder us.

Prevailing in prayer is not twisting God’s arm or manipulating Him. It’s not the abundance of words and prayer that moves God, it’s His desire for you to experience the fulfillment of His promises for you.

1 John 5:14 says, “We are confident that God listens to us if we ask for anything that has His approval.”

The Scripture teaches that Jacob prevailed in prayer when he wrestled with the angel of the Lord. He told the angel that he wouldn’t let go until he blessed him. That is the language of prevailing prayer.

Moses prevailed with God when he stood before God and asked Him not to wipe out the Israelites. The 120 people prevailed in prayer and were blessed with the promise of the Holy Spirit—and from them, the church was birthed.

When you prevail in prayer and ask for the same thing over and over, it’s not an indication of doubt but instead of desire. Elijah prayed for rain seven times. He sent his servant to look for rain and on the seventh time he prayed, the servant said he saw a cloud the size of a man’s hand. Elijah prevailed in prayer, and it rained.

Jesus prayed three times in the Garden. He prayed for God to take the cup from Him, and finally, Jesus submitted to the Lord’s will. But He learned to prevail in prayer.

As you’re prevailing in prayer, God adjusts your expectation. He adjusts your mind and heart in prayer. When you surrender your heart and will to God in prayer, you become what He wants you to be. If you’re not prevailing in prayer, it’s because you’re not hungry enough for the will of God.

When we think about the upper room intercessors, not only do they come into alignment in prayer, they…

ENJOY GOD’S PROMISES!

There is something that happens when you talk to people and tell them about your prayer experience. Faith grows in your heart when you share how a prayer was answered.

Acts 2:1-4 says, When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

The Holy Spirit came on all of them, not just the apostles. One hundred and twenty people received the baptism of the Holy Spirit and what was the evidence? They began to speak in another language supernaturally.

If you read on in the text, you find that people from all over heard them speak in their language. The word of God went global. Fifteen different nations gathered in Jerusalem for the feast of Pentecost, and God was able to speak to them through the power of the Holy Spirit. Peter got up and preached that day, and 3,000 people were saved.

A fantastic revival took place, and I believe that God will do that for us. A revival and outpouring of the Holy Spirit will occur, but we need people to enter the upper room. We need intercessors who won’t stop praying until there is a breakthrough.

If you want to see a mass transformation of people and for society to change, we need a visitation from God. What God wants us to do is learn to prevail in prayer. Stop feeling sorry for yourself and allowing depression to clothe you. That is a trick of the enemy.

Instead, let the Holy Spirit come upon you, break yolks and use you to make history. God is interested in us being in the upper room community and being history makers. This is a wake-up call from the Holy Spirit to us.

Once you’re awakened, the climate in your home will change and the spiritual climate of your heart will change.

Closing Prayer: Dear Father, I need a miracle to take place in my life, my home and my heart. I pray that you help me establish a pattern of prayer and that I see answers from heaven. Change lives, break bad habits and make history. In Jesus’ name, Amen.

The Making of an Intercessor

Mon, 15 Aug 2022 05:48:02 -0500

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Many are familiar with prayer in general but did you know there are different types? There are types of prayer outlined in the Bible that are used in specific situations to achieve a particular purpose.

Before we dive into this week’s teaching, pray this with me.

Prayer Starter: Dear Father, thank you so much for the simplicity of Your love for us. Please help us grow in the knowledge of your love and let us not just be hearers of your Word but doers. In Christ’s name, Amen.

What would life look like if you were renewed?
What would life look like if you were refreshed?
What would life look like if you became reawakened to the love of God?

One of the building blocks for renewal is prayer and, more specifically, a type of prayer called intercession. The word intercession means prayer on behalf of oneself or another. It means to urge, to come between, to act between parties. It also means to entreat, to intercede for help. This word, which describes a kind of prayer, is when you’re standing before God, sometimes for yourself, most often for others, and you’re bringing them before God. You’re petitioning God for His help because that individual (or individuals), organization or nation cannot. They may not be in the place, or they’re unaware of their need for God’s help, but you stand there as an intermediary and advocate for that individual in the power of prayer.

I love what the American businessman Charles Bent said to define intercession.

“Intercessory prayer might be defined as loving our neighbor on our knees.” —Charles Bent.

One of the most incredible things that you can ever do is to develop a ministry of prayer.

There was a certain man from Ramathaim, a zuphite from the hill country of Ephraim, whose name was Elkanah son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. He had two wives; one was called Hannah and the other Peninnah. Peninnah had children, but Hannah had none (1 Samuel 1:1-2, NIV).

Whenever the day came for Elkanah to sacrifice, he would give portions of his meat to his wife Peninnah and to all her sons and daughters. But to Hannah he gave double portions because he loved her, and the Lord had closed her womb. Because the Lord had closed Hannah’s womb, her rival kept provoking her in order to irritate her. This went on year after year. Whenever Hannah went up to the house of the Lord, her rival provoked her till she wept and would not eat. Her husband Elkanah would say to her, “Hannah, why are you weeping? Why don’t you eat? Why are you downhearted? Don’t I mean more to you than ten sons?” Once when they had finished eating and drinking in Shiloh, Hannah stood up. Now Eli the priest was sitting on his chair by the doorpost of the Lord’s house. In her deep anguish Hannah prayed to the Lord, weeping bitterly. And she made a vow, saying, “Lord Almighty, if you will only look on your servant’s misery and remember me, and not forget your servant but give her a son, then I will give him to the Lord for all the days of his life, and no razor will ever be used on his head.” As she kept praying to the Lord, Eli observed her mouth. Hannah was praying in her heart, and her lips were moving, but her voice was not heard. Eli thought she was drunk and said to her, “How long are you going to stay drunk? Put away your wine.” “Not so, my lord,” Hannah replied. “I am a woman who is deeply troubled. I have not been drinking wine or beer; I was pouring out my soul to the Lord. Do not take your servant for a wicked woman; I have been praying here out of my great anguish and grief.” Eli answered, “Go in peace, and may the God of Isreal grant you what you have asked of him.” She said, “May your servant find favor in your eyes.” Then she went her way and ate something, and her face was no longer downcast (1 Samuel 1:4-18, NIV).

This is one of the greatest stories in the Bible to depict the making of an intercessor. Barrenness, in Bible days, was looked at as almost the ultimate tragedy for a married woman. The hope for married women was that they would be able to give their husbands a son, and the son would inherit their name and state. When Hannah discovered that she was barren, she was very troubled and made it a point of prayer. God answered her prayer.

How did Hannah become an intercessor?

Intercessors are made, not born.

You cannot become an intercessor from birth. You don’t become an intercessor because of will. Seeking God is a developed skill, and Paul weighs in on this conversation. He describes there being many kinds of prayer. The prayer that reflects intercessory prayer, that’s prayed by an intercessor, is a developed skill.

I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness” (1 Timothy 2:1-2, NIV).

God, our Savior, wants all people to be saved and come to know the truth.

Paul is telling you that it requires you to be intentional. All the picketing, rioting, and crying out for political change isn’t going to save our nation. God is going to bring transformation.

When He steps into our story, He reshapes it. Prayer is our invitation to God. We’re asking Him to get involved because this challenging problem that we’re facing can’t be broken on our own. We don’t have the strength, skill or wit to fix the issues ourselves.

Sometimes we get mistaken and think that knowledge will help us solve a problem.

I want you to know that you can be very academically strong, but if you don’t have the power to bend your knees and pray, you won’t bring the change God wants.

I’m trying to make the point that intercessors are made, not born.

Intercessors are people who are deeply bothered by the state of affairs. Year after year, when Hannah and her family went to the temple to worship God, Peninnah would provoke her. She would mock her for being barren, and it can be with words and actions when you mock someone. Imagine Peninnah brushing her kid’s hair and commenting loudly how wonderful it is to take care of children, knowing that Hannah doesn’t have any.

We can see in the Scripture that God had closed up Hannah’s womb. In other words, in the Providence of God, He had a hold on Hannah’s ability to get pregnant and have a child. The only thing that was going to remove the hold was a time of long prayer on Hannah’s behalf.

Could there be a hold on some area of your life where you are barren?

Is there an area of your life where you are unfruitful?

Could it be that God is letting you experience that pain so you can turn to Him, become an intercessor and see a breakthrough come?

“There is no one who calls on Your name, who stirs up himself to take hold of You; for you have hidden Your face from us and have consumed us because of our inequities” (Isaiah 64:7, MEV).

You’ll have to get to a place where you are disturbed or angry about something and it bothers you to your core, and God is trying to get your attention. If we look at Hannah, she gets to a place of being fed up and turns to Almighty God in prayer.

I want you to see that intercessors are made, not born.

You can keep on living in your lack, your mess and your bareness, and your lack is not upsetting you enough to where you turn to God. Instead, you think you need more vacations or to purchase more stuff.

I’m trying to tell you that you don’t medicate your soul with earthly things.

God wants you to cry out to Him in prayer and desperation so that He can break something inside you. It’s something that’s been closed and locked up. Once this is broken, THEN you can come to a new dimension of fruitfulness, and that is how intercessors are made. They’re not made because they want to be. They’re made because something drove them to prayer.

I want you to see that something is happening in your life. Something’s knocking on the door of your heart, creating a lot of pain. It gets you irritated, agitated and perturbed.

Could it be that God wants to use our emotions?

Intercession always starts with emotion. Let your emotions turn you to God.

Intercessors are made on their knees.

Intercessors have come to realize that certain battles can only be won in prayer. Why can’t God just do it for us? God allows our frustration to build because He is withholding something.

When we pursue Him, and He gives us the very thing that we’ve been asking for, it endears us and increases our value of communing with Him.

It’s like having children. When you have kids and give them everything they ask for, they walk around entitled and spoiled. But if you tell them no and have them work for things, the best in them comes out.

When you recognize that you’ve birthed something in prayer, and you know that it wasn’t magic or happenstance, all of a sudden, something forms inside of you where you realize God has called you to move Him in prayer.

“Prayer is the language of the poor. The self-sufficient don’t need to pray. The self-satisfied don’t want to pray. The self-righteous can’t pray.

The only people who pray are those who realize we need a power outside of ourselves.” —Leonard Ravenhill (British Pastor & Author)

We often are so self-sufficient that we don’t go before God. There is nothing wrong with going before your Heavenly Father because He loves to hear from you. Intercessors are made on their knees.

Remember what intercession is? It’s to plead, urge and go before God on behalf of yourself or someone else. Intercession is like pleading a case before the judge of Heaven.

Remember in 1 Samuel when Hannah prayed to the Lord weeping bitterly? She made a vow and a commitment to God. The language of that Scripture is Hannah being passionate and persuasive. She brought her case before God and was pleading in the courtroom of Heaven. Hannah vowed that if God gave her a son, she would dedicate him back to God. This is what intercession is all about.

When you are in times of intercession, you are pleading a case before God. Hannah was pouring out vulnerable words and was using public pleas that were articulate, and she also had private groans that no one was able to understand except God Himself. As she was praying to the Lord, Eli observed her mouth, and he thought she was drunk because her voice was not heard. She tells Eli that she was not drunk but was pouring her heart to the Lord. There comes a time in intercession when you’re emptying your soul and not holding anything back.

“In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us through wordless groans. And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God” (Romans 8:26-27, NIV).

Sometimes you cry out to God, and suddenly, you get to a place where it’s no longer just mental. It’s emotional. You will get to this spot of intercession where you are pouring out your heart, and then you don’t even know what to say. You can’t even articulate it and are so caught up in your emotions. Don’t think that your emotions are foolish. Don’t think that you’re babbling to the Lord. Our loud whimpers and our soft whispers are prayers to God.

When Hannah muttered and murmured, those words meant something before Heaven’s creator. God was taking her words that may have seemed so disjointed, and shaping her into the intercessor that He called her to be.

I want you to know the power of God when we cry out to Him in intercession. When you step into the place of intercession, you don’t go in with 15 goals. You have one goal, and it may be your marriage, a financial situation or something else, but it’s something that is bothering you, and it’s on the forefront of your mind. Don’t turn on the television. Spend some time in prayer and let God mold you and shape you. When you’re crying out to Him, you might weep or whimper. You might stumble over your words. This doesn’t mean you’re inarticulate or uneducated. It means that you want to have power before God and that you want to move Heaven.

Intercessors have scars AND trophies!

I would not be an honest Bible teacher if I told you everything always works out perfectly when you pray. If I said that, I’d be lying. Sometimes you walk around with scars. You walk around with the pain of unanswered prayers or prayers that God didn’t answer the way you wanted Him to.

I want you to understand there are scars, and it’s not just me who has them.

Bible heroes had scars of intercession. David had an affair with Bathsheba, and she got pregnant. David then started crying out to God because the child was born with an illness. He spent seven days fasting and praying for God to heal the child, and the child died on the seventh day. David washed his face on the eighth day and worshipped God. That is a scar of intercession.

If we look at Paul in 2 Corinthians, Chapter 12, he says that there was a thorn in his side. It was a messenger of Satan. Paul prayed three times for God to take it away, and on the third time, God said: “My grace is sufficient for you. For my power is made perfect in weakness.” That scar didn’t stop Paul.

The greatest intercessory scar was on Jesus. When He was in the Garden of Gethsemane, He cried out to God three times. He asked God to take the cup away from Him. He also had James, Peter and John praying with Him as well. Then they fell asleep, and the third time Jesus prayed, He said, “Not my will be done, Your will be done.” That is a scar of intercession.

I want you to understand that you may have scars, but scars make you stronger. Scars shouldn’t get you to a place where you stop praying.

Some of you have stopped praying and stopped coming to the secret place. When you get to Heaven, and Paul shows you his scars, you need to show your scars too. You must say there were times when God didn’t give me what I asked for, but I have trophies of intercession.

“Do not take your servant for a wicked woman; I have been praying here out of my great anguish and grief.” Eli answered, “Go in peace, and may the God of Israel grant you what you have asked of Him.” She said, “May your servant find favor in your eyes.” Then she went her way and ate something, and her face was no longer downcast” (1 Samuel 1:16-17, NIV).

That day in the temple, Hannah received a trophy of intercession.

How do you know that? You know when you get a breakthrough in prayer. When you’re crying out to God and reasoning your case, it comes to a point where you feel like the Heavens have broken. You will feel like you don’t have any resistance or hindrance.

If you keep reading in 1 Samuel, Hannah returns home, has relations with her husband, and gets pregnant. She gives birth to a boy named Samuel, and when he weens, she brings him to the temple to present him to Eli. If you follow the growth of Samuel, he becomes the most powerful prophet in Israel. Hannah gave birth to a kingmaker. When she gave birth in intercession, she gave birth to a national prophet.

When you are burdened and barren, don’t stay there.

Take your bareness before Holy God and bring your need before Him. That’s what God wants you to do and what He’s calling you to do. He wants you to become an intercessor who prevails in prayer.

Prayer helps us to join forces with God. Prayer helps us to change history. God is calling us as history makers to become intercessors. It doesn’t matter what you did in your past or if you are young in Christ. You can be a baby in Christ but be a powerful intercessor. God is calling you to a new place where you can pray and prevail before Him.

Prayer: Dear God, please change us. Help us to be individuals that shape history. In Christ’s name, Amen.

It Happened on the Mountain

Mon, 08 Aug 2022 05:46:52 -0500

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There are times and seasons in our lives that require us to set aside specific times of seeking the Lord. Times that need us to press into God’s presence to receive His revelation and wisdom.

In today’s article, you’ll learn the three things that happen in your life as you close off the distractions of life and seek God diligently.

Prayer Starter: Dear Father, I ask you to do something transformational in my heart. I ask that you would teach me and reveal what it means to press in and experience You in a new way. In Christ’s name, Amen.

It Happened on the Mountain.

I would like to tell you about a recurring theme in the Bible. The mountain of the Lord is a subject mentioned around 19 times in Scripture, and as I dive into this topic, I want you to know that the mountain of the Lord is a symbolic place of change. It is a place of breakthrough and where we encounter God.

Having encounters with God not only defines who we are but also clarifies who God is.

In Scripture, we see that Moses went to the mountain of the Lord, and there he had an encounter with God. When he came down from the mountain, he had the Ten Commandments, etched by the finger of God, on two stone tablets.

Jesus also went to the mountain of the Lord, and when He came down, He had the names of the twelve apostles. It was also on the mountain of the Lord that Elijah heard the voice of God, and He chose his successor, Elisha.

I wonder what awaits you when you go to the mountain of the Lord.

In Genesis, it says, “Some time later God tested Abraham. He said to him, “Abraham!” “Here I am,” he replied. Then God said, “Take your son, your only son, whom you love— Isaac—and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you” (Genesis 22:1-2, NIV).

I don’t know about you, but I hate taking tests. You just don’t know what the professor or examiner will throw at you, and God was giving Abraham a test. Abraham and Sarah had been waiting for a son, and when they finally got one, they were madly in love with him. Then God decides to give them a pop quiz. God wants to know that He, God, is the first in Abraham’s life. When God tests us, He always focuses on our allegiance and loyalty.

So, I have a question for you, why go to the mountain of the Lord?

I Meet With God.

We go to the mountain of the Lord to meet with God. When Abraham went there, that’s what happened.
I want you to see that God always calls us to do something exceptional if we want to see transformation take place. When you go to the mountain, go with the purpose of meeting with God. He desires to talk with you and discuss your life, allegiance, and destiny. Isaiah puts it this way when he says:

In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it. Many peoples will come and say, “Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us His ways, so that we may walk in His paths.” The law will go out from Zion, the word of the Lord from Jerusalem (Isaiah 2:2-3, NIV).

This is just one of the 19 times in the Bible where that phrase, mountain of the Lord, invites us to go and meet with God.

Sometimes you feel like your life is on pause. You may feel disconnected from others, and you’re frustrated. Even though you may seem like you don’t have control over things, you DO control your attitude and desire for the Lord.

Ask yourself, do I hunger and thirst for God?

If you are hungry for the Lord, go to God’s mountain. Go and meet with Him. When you connect with God, He will bring you a fresh perspective and a new intimacy with Him.

Before I go to the mountain, I prepare my heart and start fasting. When you fast, you are turning your plate over to God. You’re letting God know that you are ready for Him to awaken a deep appetite for Him within you.

If you’re serious about going to the mountain of the Lord, I want you to pray and fast.

John Wesley, the founder of the Methodist Church, said, “Some have exalted religious fasting beyond all Scripture and reason, and others have utterly disregarded it.”

I Find Relief.

What happens on the mountain of the Lord? You find relief.

Genesis 22:9-14 (NIV) says, “When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son. But the angel of the Lord called out to him from heaven, “Abraham! Abraham!” “Here I am,” he replied. “Do not lay a hand on the boy,” He said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.” Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. So Abraham called that place The Lord Will Provide. And to this day it is said, “On the mountain of the Lord it will be provided.”

As Abraham walks up the mountain, can you imagine what he’s thinking? Maybe he thinks, “If I slay my son, how will I face Sarah?” “How can I even deal with this in my own heart?” And as he walks up the mountain, we see that he finds relief from his internal conflict when he decides to trust God.

Nothing beats having a personal encounter with God. Abraham walked up that mountain filled with grief, chaos, and confusion. And as all the stress was coming to a head, Abraham heard the voice of God, and the test was over.

Don’t let anything take the place of God. The Lord wants to be first in your life, in every dimension, and with all your affections. Love the Lord your God with all your heart, all your soul, all your mind, all your strength.

Something happens on the mountain.

When you go to the mountain of the Lord, carrying your Isaac, carrying the things that you love, you’re saying, “God, all that I have I am willing to lay down at your feet.” When you go to the mountain, you will find financial, relational, or physical relief when you go to the mountain.

When Abraham felt confused, and there was chaos around him, he went to the mountain and found relief.

What relief are you asking God to give you on the mountain? Let’s believe in God for breakthroughs in every dimension of our lives.

I Gain Rewards.

What happens on the mountain of the Lord? I gain rewards.

Genesis 22:13 (NIV) says, “So Abraham called that place The Lord Will Provide. And to this day it is said, “On the mountain of the Lord it will be provided.”

Did you know that phrase “the Lord will provide” is where we get that Hebrew term to describe one of the dimensions of God? Jehovah Jireh—the Lord who provides.

The God that we serve is a God that rewards and provides.

The Bible says, “On the mountain of the Lord it will be provided,” and that’s what God did for Abraham. God provided the ram in the thicket so Abraham wouldn’t have to sacrifice Isaac.

When we go to the mountain, the Lord will provide.

Hebrews 11:6 (GNT) says, “No one can please God without faith, for whoever comes to God must have faith that God exists and rewards those who seek Him.”

I don’t want you to become spiritually anemic. I don’t want you to be someone who praises God but doesn’t pray to Him. I want to encourage you to go to the mountain of the Lord, seek out what He has for you, and get the rewards.

Prayer: Dear Father, I pray we will have a tremendous encounter with you. I pray that you will bring relief and rewards as we seek you. I ask you these things in Christ’s name, Amen.

How to Get Perspective and Power

Mon, 01 Aug 2022 06:31:12 -0500

(Please scroll to the bottom to watch this powerful message on perspective and power.)

We all need the right perspective in order to thrive, not just survive. You see, we all face challenges daily. From family struggles to issues with a co-worker to sorting through feelings surrounding a health issue.

It can all become overwhelming. It can be discouraging.

So, how do you maintain a proper perspective during trials? And how do you find the power to press on in what may seem like impossible circumstances?

If you’re asking these questions, God’s Word has the answer.

Pray this before you keep reading: Dear Father, I pray that you would cause a transformation to take place in my heart today. Give me eyes to see and ears to hear what you have for me, in Christ’s name, Amen.

Let’s talk about standing on top of the hill.

You may think this is a strange subject, but you gain perspective and power when you stand on top of a hill. The phrase “Mountain of the Lord” or “Mountain of God” is found over 19 times throughout the Bible. Each time we see this, someone got on top of the mountain and started to cry out to God. Then powerful things happened. A key example is when Jesus went on top of the mountain. There He gained perspective and power and was then able to choose His 12 disciples.

I want to challenge you to begin drawing closer to God and to go to His mountain.

Do you want to go to the next level with God?

The Book of Exodus shows us that Moses was in charge of the children of Israel. He led a group of over one million people, most notably leading them out of Egypt. Afterward, as they headed to the promised land, they were attacked, causing Moses to take off the spiritual-leader hat and put on the military-leader hat. Why? Because he wanted and needed to have perspective and power.

In Exodus 17:8-15 (NIV) it says, “The Amalekites came and attacked the Israelites at Rephidim. Moses said to Joshua, ‘Choose some of our men and go out to fight the Amalekites. Tomorrow I will stand on top of the hill with the staff of God in my hands.’ So Joshua fought the Amalekites as Moses ordered, and Moses, Aaron and Hur went to the top of the hill. As long as Moses held up his hands, the Israelites were winning, but whenever he lowered his hands, the Amalekites were winning. When Moses’ hands grew tired, they took a stone and put it under him and he sat on it. Aaron and Hur held his hands up—one on one side, one on the other—so that his hands remained steady until sunset. So Joshua overcame the Amalekite army with the sword. Then the Lord said to Moses, ‘Write this on a scroll as something to be remembered and make sure that Joshua hears it, because I will completely blot out the name of Amalek from under heaven.’ Moses built an altar and called it The LORD is my Banner.”

I’m always fascinated when I read the exploits of spiritual champions. As I pick apart and analyze what they do, it encourages me and assures me that if they can do it, so can I.

It also raises questions within me like, “Why did Moses stand on top of the hill? Why didn’t he go and fight alongside Joshua?” The answers are found in Scripture, which reveals that Moses knew the tension between the natural and spiritual.

Keep a healthy tension between the natural and spiritual.

If Moses would have looked at life simply through the lens of the natural, he would have never been victorious. Often we fall into the trap of viewing things through one lens because we don’t realize that life has two clear dimensions—natural and spiritual.

The natural is human, while the spiritual is divine.

The Apostle Paul weighs into this conversation in the Book of Galatians.

Galatians 5:17 (GNT) it says, “For what our human nature wants is opposed to what the Spirit wants, and what the Spirit wants is opposed to what our human nature wants.”

Paul clearly states that our bodies may want one thing, but the Holy Spirit may want something totally different. We need to be conscious that both of those realities exist. There is a difference between the natural and the spiritual.

We must work but not omit worship.
We must think as well as trust.
We must use our intellect (natural) and faith (spiritual).

Are you someone who gravitates toward thinking or do you put your faith in God?

Admittedly, I often gravitate toward thinking, but then I catch myself and say, “God, I trust you.” Moses climbed to the top of the hill because he realized that the battle would be more than temporal things, but also eternal things. He needed to win the battle, not for the temporal dwelling but for the eternal.

Sowing the seed for the next generation was on the line.

I challenge you today that if you want to make a difference in your future, then you need to go to the mountain of the Lord in this season. When you are on top of the hill, you must remember the natural and the spiritual. You cannot just live in the spiritual, and you cannot just live in the natural. There needs to be a healthy tension between them.

Honor the power of fighting battles alone and together.

When you are on top of the hill, two things will call you: being alone and being together.

We see this in Exodus 17:9 (CEV), “So Moses told Joshua, ‘Have some men ready to attack the Amalekites tomorrow. I will stand on a hilltop, holding this walking stick that has the power of God.’ ”

There is nothing wrong with wanting to have your own spiritual life, but there is also a danger. Why? Because sometimes you’re going to face battles, and you’re not going to be able to do it alone. You need to understand the tension between being alone and being together.

The need for community is highlighted in Exodus 17:12-13 (NLT), “Moses’ arms soon became so tired he could no longer hold them up. So Aaron and Hur found a stone for him to sit on. Then they stood on each side of Moses, holding up his hands. So his hands held steady until sunset. That’s how Joshua defeated the Amalekites.”

We see Moses, the mighty guy who stood before Pharaoh and performed many miracles, and he now needs help. He can no longer deliver and protect on his own. The Scripture shows the correlation between him holding up the staff and the Israelites winning the battle and how they would begin to lose when he dropped the staff.

Aaron and Hur could see this connection between the natural and spiritual. They got a stone for Moses to sit on, holding up his hands. Moses needed the reliance and support that he received from his brothers.

Who holds up your hands?

I know you’re gifted, educated, and talented. I know that you may feel strong, but what happens when something comes along that you never expected? Who is your Aaron and your Hur? You need to have community. This is not just an Old Testament truth but also a New Testament one.

The beauty, power, and fruit of living in Godly community are captured in Acts 2:46 (CEV): “Day after day they met together in the temple. They broke bread together in different homes and shared their food happily and freely, while praising God. Everyone liked them, and each day the Lord added to their group others who were being saved.”

The Christian faith is not an individualistic faith but a communal one.

We must understand the tension between having a personal relationship with Christ and the power of standing in agreement with one another. You may be praying on the mountaintop, and a big battle comes, so you think about inviting someone to battle with you. But how can you when you’ve never built a relationship with them? You need to build relationships with people so that they will go in the trenches with you when it’s battle time.

Here’s another way to look at it: “Friendship is the hardest thing in the world to explain. It’s not something you learn in school. But if you haven’t learned the meaning of friendship, you haven’t learned anything.” —Muhammad Ali.

I want you to understand the value of bringing your strength into a friendship and your friend bringing theirs. One of my favorite proverbs is a Zambian one that states: “When you run alone, you run FAST, but when you run together, you run FAR.”

We all must learn to run far, not just fast.

Know that what you do today will impact tomorrow.

We see the necessity for the natural and spiritual and being alone and together, but we also need to see the tension between today and tomorrow. What you do today has implications for what will occur tomorrow.

In Exodus 17:14-15 (GNB) it says: “Then the Lord said to Moses, ‘Write an account of this victory, so that it will be remembered. Tell Joshua that I will completely destroy the Amalekites.’ Moses built an altar and named it ‘The LORD is my Banner.’ ”

When something happens in your history, write it down. If we don’t write it down, you will forget it. Something about capturing what’s happening today will impact your tomorrow. Moses wrote down what happened to him so that future generations could see it, and it would electrify their faith. When your grandkids want to know how you were powerful in different seasons of your life, you will have a written account, and you will be able to show them how you were able to battle on the hilltop.

You are making history when you go to the top of the hill. Remember, keep a healthy tension between the natural and spiritual, honor the power of fighting battles alone and together, and know that what you do today will impact tomorrow.

Closing prayer: Dear God, You’re so amazing. Thank You for putting this challenge in front of me. As I rise to the occasion, I ask that You would take all the excuses away and give me the kind of fortitude that I need to pursue You. I thank You in Christ’s name, Amen.

Remember this, precious child of God:

Today you’re an acorn, but tomorrow you’re an oak tree. Let’s go to the hill of God.

God Answers Prayer

Mon, 25 Jul 2022 05:03:26 -0500

(watch the video of this message by scrolling to the bottom)

From Genesis to Revelation, God emphasizes the power of prayer because He wants us to understand it. He values it. He wants us to internalize the fact that He answers prayer.

For this reason, thousands of books have been written, and tens of thousands of messages have been preached on the topic of prayer. If it matters to God, it should naturally matter to anyone trying to know God better. In fact, I have even written a few books on the vital subject of prayer.

This message simply centers on this powerful truth: God answers prayer.

Before you dive into today’s teaching, pray this:

Dear Father, help me to hold onto Scripture and apply my faith so I can see the fulfillment of Your word in my life. I ask you this in the name of Jesus, Amen.

God answers prayer.

The Bible is firm on the promise that the God we serve answers prayers. Hebrews 5:7 says this (GNT): “In His life on earth Jesus made His prayers and requests with loud cries and tears to God, who could save Him from death. Because He was humble and devoted, God heard Him.” The reason why God heard Jesus was because Jesus had a relationship with God. He was committed. He also had the right attitude when making requests to God.

You see, many individuals don’t recognize the value of prayer. Many also don’t recognize that prayer has specific rules. When you realize the rules surrounding prayer, and you use those rules, you can have confidence that God hears you and answers you.

In Chronicles, we read how Solomon had just finished dedicating his palace and temple to God. That night God visited him in a dream. 2 Chronicles 7:13-14 (NIV), “When I shut up the heavens so that there is no rain, or command locusts to devour the land or send a plague among my people, if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.”

Here you have a roadmap for the rules of prayer.

This passage of Scripture also reveals how God answers prayer and the prerequisites He needs for it.

Notice how God is essentially saying, “prayer is for my people.”

Are you one of God’s people?

The phrase “my people” talks about God’s covenant relationship with His people. It means that you have accepted Christ as your savior. It’s when you’ve invited God into your heart to be your heavenly Father. That’s when you become one of His people.

Know the rules of prayer.

You can be confident that God answers prayer. Think about how sweet that is.

When you think about prayer, I invite you to also consider the guidelines God calls us to abide by when we pray. God’s answer to prayer depends on our actions. Our actions are CRITICAL to prayer. 2 Chronicles 7:14 (CEV) puts it this way: “If my own people will humbly pray and turn back to me and stop sinning, then I will answer them from heaven. I will forgive them and make their land fertile once again.”

There are two sides to this particular Biblical passage. Let’s zoom in.

One part identifies with your actions, while the other part identifies with God’s reactions.

What role do my actions play in prayer?

There are three actions the Bible instructs us to do after becoming one of God’s people in order to have our prayers answered.

First, God says that you must humble yourself. Prayer requires humility. To be humble, you must make yourself low in prayer. You need to trust God and His judgment.

Second, turn back to Him. This means you need to renew your devotion to God. It is also saying that God needs to be first in your life. When you turn back to Him, you are positioning yourself for answered prayers.

Third, stop sinning because sin hinders prayer. It sounds simple, but this requires repentance. Repentance is when you turn away from your sin and toward God.

These are the three steps you must take. Watch God show up when you go through these actions.

Your actions trigger God’s reactions.

Check out the following portion of Scripture one more time, this time through the lens of focusing on God’s reactions to our actions.

2 Chronicles 7:14 (CEV), “If my people will humbly pray and turn back to me and stop sinning, then I will answer them from heaven. I will forgive them and make their land fertile once again.” Here we see that God will give three reactions.

First, He will answer you. God says, “I answer when you pray.” When you pray, recognize with faith and expectation that God answers you.

God’s second reaction is to forgive your sins. One of the most beautiful things is to know that you don’t owe God anything and your sins have been forgiven. No news is better!

The third reaction is that He will make your land fertile again. In today’s context, when God heals your land, He’s healing your family, church, and nation.

It’s so helpful to know that when you look at 2 Chronicles 7:14, we have the roadmap to having God answer prayers. In summary, God’s reactions will follow if you do your part. Don’t fall into the trap of never offering your prayer. God is ready right now. You have access to your Heavenly Father right now.

Do your part. He is faithful to do His.

Let’s close with this prayer: Dear Heavenly Father, I want to be a member of your family. Come into my heart today, Lord. Please wash away my sins, change me and help me live for you so that you may be glorified in me and through me. I ask you this in the name of Jesus, Amen.

Why Get Water Baptized?

Sun, 17 Jul 2022 15:20:05 -0500

(watch this message by scrolling to the bottom)

Water baptism is not a hot preaching topic these days. Even though this powerful public act of commitment is highlighted throughout the New Testament in the Bible, it seems to have taken a back seat to other topics.

When the Holy Spirit changes and transforms your heart when you practice repentance, the next step in following Christ is water baptism.

Let’s pray this before you keep reading: Dear Father, thank you so much for your incredible kindness. Today, let the power of the Holy Spirit allow change to come in. Come and rearrange our lives so we may please you in a greater way. I ask you, Father, these things in Jesus’ name. Amen.

Why get water baptized?

When I got baptized, back in 1982, it was a month after I had prayed to give my heart to Jesus. I remember how I overflowed with excitement because a month earlier Jesus had done something so deep and real in my life. I knew I had changed and water baptism was a public way to tell everybody that God had changed me. He brought me out of a life of atheism and transformed me from the foul-mouth person that I was. Water baptism is a public sign of inward change and that is why I was so open to it. Jesus has changed my life and I publicly communicated how proud I was to be a believer.

Do you know how critical water baptism is?

The Great Commission in Matthew 28:18 tells us that we ought to go and preach the gospel to every nation, make disciples and baptize them in the name of the Father, Son and Holy Spirit.

Do you know how to water baptize someone when you lead them to Christ?

If not, keep reading.

Are YOU water baptized?

If not, keep reading.

What we’ll learn from the Scriptures is that God is in the business of changing lives, no matter where you are in life, how old you are or what your race is. Whether you’re rich, poor, educated, uneducated, religious, irreligious, morally good, or morally bankrupt—God has the power to transform people.

In fact, water baptism is an indication of that.

Let’s jump into the Book of Matthew, chapter three. There we see God loves to transform people by specifically using water baptism. In Matthew 3:1-6 (NIV) it says: In those days John the Baptist came, preaching in the wilderness of Judea and saying, “Repent, for the kingdom of heaven has come near.” This is he who was spoken of through the prophet Isaiah: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him.’ ”

John’s clothes were made of camel’s hair, and he had a leather belt around his waist. His food was locusts and wild honey. People went out to him from Jerusalem and all Judea and the whole region of the Jordan. Confessing their sins, they were baptized by him in the Jordan River.

John was saying that God is in the business of changing lives and He wants to change your life. People came from every direction to get baptized by John. Why? Because they needed to experience God’s great forgiveness. His forgiveness says, “I’ll remove your sin when you ask me to. I’ll wash you clean and take that heavy load of shame from you.” When John was baptizing people in the Jordan River, people kept coming.

The people were overwhelmed with their sin so they asked God to forgive them and John baptized them.

God wants repentance.

The crowd continued to build and John took a break. In Matthew 3:7 (MSG) we see it captured this way: When John realized that a lot of Pharisees and Sadducees were showing up for a baptismal experience because it was becoming the popular thing to do, he exploded: “Brood of snakes! What do you think you’re doing slithering down here to the river? Do you think a little water on your snakeskins is going to make any difference? It’s your life that must change, not your skin!” John was angry at these two Jewish groups. These people were strict, self-righteous and religious. However, they were not right with God. They had never experienced the power of a transformed life. This is why John yelled at them when they wanted to be baptized too. We see clearly here how God needs REPENTANCE.

John the Baptist was saying to the Pharisees and Sadducees, “What God wants is repentance.” He was telling them that religion doesn’t mean right-standing with God. In other words, he’s saying, “Look, we’re all sinners in need of salvation. No matter how good you may be, don’t deceive yourself. Your goodness is not good enough. You need salvation.”

John was helping these religious leaders try to understand what it means to repent. When John chewed out the religious people, the rest of the crowd started to ask him questions. Luke 3:10-14 (NIV) says this: “What should we do then?” the crowd asked. John answered, “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.” Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?” “Don’t collect any more than you’re required to,” he told them. Then some soldiers asked him, “And what should we do?” He replied, “Don’t extort money and don’t accuse people falsely—be content with your pay.”

John said the same thing to the regular rank that he did to the religious leaders. He made it clear that God wants repentance, which applies to everyone, everywhere.

John was saying we’re all sinners in need of salvation. You need salvation. Repentance means that you don’t play with your eternal destiny. Heaven is real and so is hell. There’s one or the other, no in-between.

I need a SAVIOR!

John the Baptist was clear on one thing: He was not the savior, Jesus was. The Scripture says in Luke 3:15-16 (CEV): Everyone became excited and wondered, “Could John be the Messiah?” John said, “I am just baptizing with water. But someone more powerful is going to come, and I am not good enough even to untie his sandals. He will baptize you with the Holy Spirit and with fire.” John was the forerunner of the Messiah.

Jesus is the only one that can save you.

Baptism doesn’t save you; it is simply a sign that declares you’ve been saved and have asked for forgiveness.

But baptism is more than just a ceremonial experience.

The Apostle Paul gives us the richness of what it truly means to be baptized in Romans 6:3 (CEV): Don’t you know that all who share in Christ Jesus by being baptized also share in his death? When we were baptized, we died and were buried with Christ. We were baptized, so that we would live a new life, as Christ was raised to life by the glory of God the Father. If we shared in Jesus’ death by being baptized, we will be raised to life with Him. We know that the persons we used to be were nailed to the cross with Jesus. This was done, so that our sinful bodies will no longer be the slaves of sin.”

Let that sink in.

Paul is saying that when you get water baptized, you’re associating yourself with the death and burial of Jesus. When you come out of the water, you’re then aligning yourself with the resurrection of Jesus.

You see? Baptism is not an empty ceremony. As we publicly demonstrate that we have experienced forgiveness because we recognize we need a savior, Jesus meets us in the water.

Let’s close with this prayer: Heavenly Father, thank you for changing lives. I ask you now to change my life. Wash away my sins and transform me so that I may walk with you every day of my life. I ask you this in the name of Jesus, my Savior. Amen.

Incarnational Hermeneutics

Fri, 24 Jun 2022 12:42:29 -0500

As a field of study, hermeneutics features the science and the art of Biblical interpretation to determine understanding and meaning of Scriptural text. From the Greek hermeneuo, it purposes to explain and translate. Hermeneutics bridges understanding from the reader to the intent of the original author whom God inspired to write His Word.

Genesis 1:26-27 speaks to the first mention of the Incarnation. The expression image and likeness initially gives a composed portrait of God and a man united in a singular person, the Incarnation of God in Christ. This portrait continually builds upon itself throughout Genesis and ultimately the Bible, revealing both the Creator and the Seed of the woman. Further, as Scripture progressively reveals its meaning, this perspective emerges into the background for interpreting and unifying God’s word. The Christo-Centric view increases knowledge of the Incarnation from Christ’s birth until His ascension and current standing in Heaven. In turn, the perspective renders the Incarnation’s historical, doctrinal, and theological purposes.

The incarnational hermeneutic biblically defines the Incarnation in light of Scriptural truth. It breaks out the meaning of the mystery revealed–the Incarnation prophesied in the Old Testament and fulfilled in the New. In 1 Tim 3:16, its author defined the Incarnation taking into account God made visible in the flesh as Jesus without controversy, seen by angels, pronounced righteous by the Spirit, received up in glory during the Ascension. The revelation brings to bear critical three points regarding the incarnational monotheistic belief, identity and mission of God and the Messiah, and bridge between testaments.

First, it affirms the monotheistic belief of Scripture of one God, the Creator and Father of all without personal distinctions in His nature (1 Cor 8:4-6; John 17:3). The Old Testament teaches belief in the one true God. He alone created earth and governs heaven.

Second, Jesus Christ, as the Son of God, embodies the human incarnation of the one God, the complete and personal revelation of what all Scripture says about God (1 Tim 3:16; Jn 10:30; Col 2:8). Jesus, as God manifested in flesh, fulfills in both identity and mission all the Word of God says about God and the Messiah. The Bible attributes all divine titles Father, Son, Holy Ghost, Yahweh, etc. to Him (1 Tm 2:5).

Third, an incarnational hermeneutic as a periscope to interpret Scripture leads to a greater knowledge and understanding of God manifested in Christ, thus, bridging the divide between both testaments. It enables greater recognition of the truth, greatness, and sufficiency of Jesus’ person and redemptive work allowing application to various circumstances under the new covenant age. The bridging process allows recognition of Him in the Old Testament to connect with the teachings of His apostles.

On a final note, Scripture defines the incarnational hermeneutic as a belief and understanding of God’s manifestation in flesh to reveal the person of Jesus and His mission giving an essential understanding that leads the people of God to the unity of the faith.

June 24, 2022

Pastor Daryl Cox

Jan Paron, PhD

Mediator for the Marginalized, 4

Mon, 02 May 2022 06:36:00 -0500

Does absolute power corrupt absolutely? We’ve heard the saying time and time again. Even worse, we’ve seen so many examples of corrupted power we now take its truth for granted as a sort of social law. Unfortunately, this is nothing new. Indeed, the Preacher in Ecclesiastes told us, “…there is nothing new under the sun” (Ecc. 1:9). He saw oppressions, with power on the side of the oppressors and the oppressed having no one to comfort them (Ecc. 4:1). It seems like this corruption infects all authority. However, the source and standard for all authority, Jesus Christ, gives us a different picture. As we consider Jesus’s mediation for the marginalized, we see the Serving Sovereign, who “raises up the poor from the dust; he lifts the needy from the ash heap and makes them to sit with princes and inherit a seat of honor” (1 Sam. 2:8).

As King, Jesus upholds the cause of the poor and organizes a beloved community of mutuality. In doing so, He mediates the reign of God, which brings shalom to all. The reign of God appears at the outset of biblical revelation. In Genesis 1-2, God is a King who rules reality by His word. Under His rule, creation flourishes as a harmonious kingdom. He places mankind at the center of His creation, in Eden to exercise dominion as His vice-regents. However, Adam’s sin vandalizes shalom, so that sin and death reign (Romans 5:17, 21). Satan becomes “the god of this age” (2 Cor. 4:4), the “prince of the power of the air” (Eph. 2:2). Under sin, humanity walks in ruin and misery and practices violence (Ro. 3:10-18). What’s In a context where hostility and ruin characterize human society (Tit. 3:3), the poor and weak suffer the most (Ps. 12) because they don’t have the means to protect themselves.

As King, God rescued His people from oppression in Egypt (Ex. 20:1, Ps. 114, 135:8-12) and created a beloved community. By “beloved community,” I mean a community of God’s beloved children (Dt. 7:7, 33:12, Eph. 5:1) where the focus of all relationships is love (Dt. 6:5, Lv. 19:18). This love manifests in mutuality, a conviction that everyone’s flourishing is interconnected and interdependent. Under God’s rule, Israel was so concerned with this sort of love that they were to build their houses with their neighbor’s safety in mind (Dt. 22:8). If they found an enemy’s stray animal, they were to return it (Ex. 23:4-5). They understood that the poor had a right to their possessions, in a sense (Lev. 19:9-10). As King, Yahweh formed a community that was to embody His concern for the poor (Ps. 12:5-6, 82:1-8, 146:5-10). After establishing a human monarchy in Israel, the Prophets and Writings hope for the ideal king who will defend the cause of the weak (Ps. 72, Pr. 31:8-10). Unfortunately, Israel’s authorities fall woefully short, instead devouring the poor (Jer. 23:1-4).

Because of this, the prophets look forward to the king who will “faithfully bring forth justice” (Is. 42:1-4). The Branch of Jesse, the Son of David, will “decide with equity for the meek of the earth (Is. 11:4). Jesus arrives on the scene as the Son of David (Matt. 1:1, Luke 18:38) who redefines authority. Rather than “lording it over” those without power (Matt. 20:25, 1 Pet. 5:3), Jesus the King uses His authority to serve (Mk. 10:45, Php. 2:5-8). Such an authority alleviates the poor and weak from being left to the insufficiency of their own resources. The King of Kings stoops to serve and care for them, calling His people to do the same (Matt. 25). As King, Jesus makes war on the most tyrannical of all authorities oppressing the poor, namely sin, Satan, and death (Ro. 6:6-7, Col. 2:11-15, Heb. 2:14-15) and defeats them. He also judges unjust earthly authorities (Psalm 7:2-4, Psalms 58 and 82), symbolized as Babylon in Revelation.

All of this happens as Jesus establishes the kingdom of God. Since Jesus is God, His kingship restores the dynamic reign of God over the world, thus re-establishing shalom. This reign, though not fully consummated, is realized in this age primarily in the church, the beloved community of mutuality Jesus establishes. In the church, “all are one in Christ” (Gal. 3:28), serving love is the ethic (Ph. 1:28, Gal. 5:6, 13-15, Ro. 13:8-10), and those in need receive impartial care (Eph. 4:28, Ja. 2:1-13, Acts 2:44-45, 4:32-37). This love so defines Christ’s kingdom that Paul calls churches to provide for the church in Jerusalem financially without qualification (2 Cor. 8-9, Rom. 15:22-29). Christ the King exalts the lowly (Lk. 1:51-53, cf. 1 Sam. 2:7-8) and brings shalom to poor and weak.

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Mediator for the Marginalized, Pt. 3

Tue, 29 Mar 2022 05:48:25 -0500

There are some words that once carried force in their original context, but now they’re used so freely that they’ve lost their edge. It’s like a stench in a room, it nearly takes your breath away at first, but then you find yourself accustomed to it and barely notice it. The word “awful” strikes me that way. “Thy goodness to thy saints of old an awful thing appeared,” F. W. Faber once said. “Awful” conjures images of a splitting sea, sounds of rolling thunder and earthquakes. Now, when you say “That’s awful,” it doesn’t strike you that way, does it? Another word that has lost its sharpness? “Prophetic.” It still carries undertones of uncanny prescience or insight, but it doesn’t come with the weight of “thus saith the Lord.” Perhaps this is due to our general neglect of authoritative statements, but the fact stands. To be “prophetic” often just means “saying what my tribe says but others disagree with.” Not so with Jesus’s prophetic ministry. Every time Jesus speaks, it’s “thus saith the Lord.” How then, does His prophetic ministry benefit the needy? Before we answer that question, we need to consider the office of prophet more broadly.

The prophetic office finds its paradigm in Moses, the man of God (Dt. 18:15-22, 34:10). If the primary role of the priest is mediation concerning representation, the role of the prophet is mediation concerning revelation (Heb. 1:1, 2 Pet. 1:19-21). Through the prophets, Yahweh frames reality in light of who He is and in light of His covenant with His people. For our purposes here, the prophets’ ministry benefits the marginalized in that they declare the good news of dignity and deliverance while decrying oppression. These aspects are abundantly clear in the ministry of Moses, although they are not exclusive to him. Through Moses, Israel hears that all humanity is in God’s image, whether rich or poor, powerful or weak, male or female (Ge. 1:26-27, cf. Ge. 9:6, Ps. 8, Ja. 3:9). This dignifying declaration contrasted the Egyptian story of Israelite inferiority, like the rooster’s crow that breaks the morning stillness. One of the core values that Moses emphasizes is the equal treatment of the poor, widow, sojourner, and orphan (Ex. 22:21-24, Dt. 10:16-21). Because of this, the authorities are to show no partiality in judging (Dt. 1:17, 16:19) and those with resources should not seek to profit from the vulnerability of those in need (Dt. 23:17). On the contrary, those with resources ought to use them to seek the flourishing of those who lack them (Dt. 23:18-22). As Israel descends into idolatry and drifts from embodying the heart of God revealed in His law, later prophets often function as covenant prosecutors, condemning Israel for her exploitation of the vulnerable (Is. 1:16-17, 5:8-10, 10:1-3, Jer. 7:5-14, Ez. 18:1-32, Am. 4:1-3, Mi. 2:1-13, etc.).

The prophetic ministry for the marginalized is most clear in the Exodus and declaring Jubilee. In the Exodus, the prophet Moses confronts the oppressive tyrant Pharaoh and demands that he let Israel go (Ex. 5:1). In the Jubilee, Moses demonstrates God’s desire for there to be no permanent underclass in Israel.[1] Every 50 years, there would be an opportunity for those who were poor to start over. Jubilee was a socioeconomic reset, a sort of civil exodus for those stuck in poverty. It makes sense, then, that subsequent prophets, in speaking of Israel’s deliverance from exile, speak in terms of exodus and Jubilee. This is abundantly clear in Isaiah 61, the passage Jesus takes up as the thematic overtone of His ministry in Luke 4.

As the Prophet greater than Moses, the one who truly reveals God, (Jn. 1:1, 14-18., Heb. 1:1-2, Acts 3:17-26), Jesus declares the good news of freedom to those under Roman oppression (more on that in a bit) in Luke 4:16-30. Jesus confronts abusive authorities (Mk 11:15-19, 12:41-44, Matt. 23:23-24). He calls people to give to the poor (Matt. 19:16-22, 25:31-40 cf. Acts 2:44-45, 4:32-37, 2 Cor. 8:1-15, 9, 6-15, Gal. 2:10). Jesus also reveals the dignity of the poor by identifying with them (Lk. 9:58, Mt. 25:40, cf. Php. 2:5-10, Ja. 2:5-7) and rebuking those who degrade and exploit them (Mk. 11:15-19, Mk. 12:41-44). As Prophet, Jesus reveals the just God, who expresses solidarity with the poor against their exploiters and honors them as image-bearers and heirs in Him.

Now, you might say, “If Jesus came to liberate those under Roman oppression, how come He didn’t overthrow the government? How else could He bring freedom?” Jesus declares freedom from Roman oppression in at least three ways: 1) Jesus declares that Rome is not the decisive authority in the lives of those who follow Him. To belong to Jesus means God has the ultimate and final say on one’s circumstances, not Rome or any other authority (see Heidelberg 1). This is why the Psalmist speaks of God’s justice overcoming the sinister intentions of those seeking to overwhelm him (Ps. 56, 11, 12, etc.). 2) As a global superpower, Rome is another kingdom that seeks to oppose the rule of God in the world (Dan. 2:31-45, 7:1-28). Therefore, Jesus, in declaring the arrival of God’s kingdom, is declaring the eventual, but real overthrow of Roman supremacy, like Babylon in Revelation. 3) Fear is the ultimate tool of oppression, though it is not the only one. The primary instigator and object of fear is death. Rome instigated fear through its various death sentences, especially crucifixion. In His death and resurrection, then, Jesus disarms Rome’s greatest weapon (I owe my thoughts to Howard Thurman and Esau McCaulley here). Jesus implies all these senses of freedom in Luke 4:16-30.

The implications here are legion, and I will explore some in greater detail in another post. For now, we need to ask some questions: Does the gospel we preach declare dignity and deliverance while denouncing oppression for all people? Would those who don’t care for foreigners in our midst find their apathy accommodated? Does our discipleship see relational presence with the poor as Christian extra-credit? Can we discern the faces of Pharisaical and Roman oppression in our midst today? These are the sorts of questions we’ll have to answer if we will reveal and reflect the Prophet for the poor, Jesus Christ.

Notes

[1] “…the land reverted to its original owner. This practice ensured that no citizen would remain poor or a slave forever.” Year of Jubilee, Evangelical Dictionary of Biblical Theology

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TIU, Will, Jada and Chris

Mon, 28 Mar 2022 12:44:53 -0500

Last night my wife and I caught up on last week’s episode of “This Is Us.” After watching and discussing the Kate and Toby marital breakdown, we flipped over the socials. The firs thing we saw was video of Chris Rock joking Jada Pinkett-Smith and Will Smith slapping Christ on national TV during the most highly-anticipated awards show in America.

So, last night was a lot! Like a lot of people, we spent the next hour trying to figure out what happened and how to feel. I still don’t know completely, but I have reactions.

I hope this isn’t a “think piece,” because it seems evident most people don’t need or want one of those—whatever they are. But I do have thoughts, reactions really. “Thoughts” suggests too much. I’m still processing these things. In no particular order, here are some of these still-in-process reactions.

We don’t need to be cruel to be funny.

I’m tired of the cruelty of the world. It’s exhausting. Hurtful. Embarrassing. And it ain’t funny. Chris Rock took a cheap shot—whether or not he knew of Jada’s medical condition. He was taking an aspect of her appearance and making it the brunt of a joke—in front of the watching world! That’s cheap. That’s personal. That’s cruel. We all know that most women—in fact, most men, too—struggle with body image and the host of things connected with body image. So, any man that has even a passing familiarity with women knows we don’t joke them about their appearance unless we are being cruel. It’s wrong. We need to stop sanctioning cruelty by calling it “a joke.” It ain’t.

2. Most of the time, we don’t need to be violent to be protective.

So, I ain’t mad at Will. That’s his wife. They are supposed to be one. Another man clowning his wife in from of a watching world calls for a response. Now, I put the line in a different place. You probably draw the line someplace different as well. But, hopefully, every husband has a line and crossing it requires a response. Should it have been a slap in that context? I don’t think so. There’s still such a thing as, “Meet me outside.” And there are more meaningful ways of protecting those we love than grand-standing fisticuffs. Wouldn’t it have been wonderful if Will had used the acceptance speech time to check Chris in a way that pointed out the cruelty, empathized with people with illnesses and disabilities, and honored his wife for something praiseworthy? He could have still found Christ and said, “Meet me outside.” But, in any case, most of the time we don’t need to become violent to be protective.

3. We don’t have to be embarrassed about being “street.”

A lot of the reactions I say made jokes about West Philly, about being sent to live with your aunt and uncle, etc. I get the humor, but I wonder if we get the mild disdain that humor trade in. Most of it turns on a stereotypical notion of being “street,” which is to say uncouth, undignified, unable to engage people without tawdry acts. I suspect that folks dissing being “street” may have forgotten that being “street” has a lot to do with honor, respect, protecting space and family. There are places where “street” is less welcome, viewed as hostile, and rejected as subhuman. But we need to be careful that those places are getting away with dehumanizing, misrepresenting, and bigoted stereotyping. In the final analysis, a place like The Oscars is a cross-cultural setting. We know it. We admit every time we say #OscarsSoWhite or we can’t believe a certain film we didn’t even see won the award over a film we loved. In cross-cultural settings, clashes of values happen. Seems to me that happened on some level last night. What concerns me are the number of African Americans whose instinct was to criticize the scene as “street” and thereby express disdain not just for the violence but for the underlying codes and cultures of all the poor, inner-city “West Philadelphias” out there. I felt a lot of things last night—but embarrassment about something being “street” wasn’t one of them. If you did, it might be worth examining the roots of that embarrassment and where you learned it from.

4. Black women are so rarely publicly protected and almost only against other Black people.

For a couple of seconds, it looked like things would be laughed off despite Jada’s obvious and justifiable reaction. She didn’t appreciate Chris Rock’s joke. The eye roll was murderous. I don’t know what happened between the time the camera catching Jada’s look and panning back to Chris. Did will see her facial expression? Did she say something to Will? I don’t know. But the next thing we know Will strides down the aisle and throws the blow. What’s remarkable is he did at all. Normally, our women appear defender-less in situations of public slight and insult. On some level, I’m glad will stood up for Jada. But on another level, this seems to only happen when we square off against each other. Why is that? Why do we find it easier to knuckle up when the face in our crosshairs belongs to another Black person? Would Will have done this if it were a white, Asian, or Hispanic comedian telling the same joke? I don’t know. But I think our sisters and wives deserve our alliance and our public protection no matter who crosses them this way. Can we get more of this while remembering #2 above?

5. The narcissism needs to be identified and rejected.

When I first saw the video, I thought it was staged. It looked fake, from the swing itself to Rock’s reaction. And then there was the walk back to his seat followed by the acceptance speech. I may be too critical here. Please forgive me if I am. But it seemed to me there was a lot of Will in all of it. A speech about protecting women when you haven’t done that in some significant ways in your marriage. A speech about you, Will, and Richard, that merely mentions the women but doesn’t actually talk about the whys and ways they ought to be protected. It was Will’s stage and it felt to me he used it for Will. Yes, Satan does attack us during mountaintop moments. But was that comment thrown in there to bring more attention to Will, to justify his actions, to make him a victim of more than a bad joke but also Satanic attack? It all seems rather self-centered, the way narcissists and abusers find a way to make everything about them while the person abused (in this case, Jada) gets pushed to the side. We didn’t need an essentially self-valorizing speech. We needed comments that centered the mistreated.

6. Maintaining personal dignity is hard.

Everyone involved last night–not just Will, Jada and Chris, but also every person in that room and viewing it on TV or online–had their dignity challenged last night. Jada had to decide how much to react to a personally insulting joke. She held herself together with a facial expression that let you know. Will had to decide whether and how to respond to someone very publicly dehumanizing his wife. Chris had to respond to being slapped in a very public and dehumanizing way. All of us have to decide how to talk about what we saw. It’s a test of both our understanding of human dignity and our understanding of how to preserve it. I don’t know how I would have responded were I in anyone else’s shoes. If I’m Jada, do I merely roll my eyes or do I say something? If I’m Will, do I cross the stage to deliver a blow or do I shout from my seat or do I comfort my wife or do I escort her out of the room in protest? I don’t know. If I’m Chris, do I swing back or just say, “Wow”? Do I apologize to Jada and Will and the audience? As a viewer, do I tell jokes about people’s pain, or bring up their personal indiscretions, or write think pieces (like this one?)? Dignity is an objective value subjectively negotiated with others. That negotiation gets really complicated really fast sometimes. Because sometimes when you “do the right thing” (say, refuse to retaliate), you don’t feel all that dignified. And sometimes when you fight for dignity (say, punch a guy who insults you), you actually prove undignified. The lines are fine but crossing them has significant consequence. So, maybe we should all recognize that, no matter what, we ought to extend dignity to one another. Perhaps that’s our first duty to God’s image bearers.

7. Community is important–but we have to sanction the right things and console the right people.

That’s my take-away from Denzel and others trying to comfort Will. I thought it was pretty great that some people found solace and counsel in the aftermath of that event. It was good of Diddy to try defusing the situation and pointing to a possible redemptive encounter later. Perhaps more people found the community’s support than we saw on TV. But I found myself wondering whether Jada had much support. Whether other women in the room who have suffered the same kinds of indignities (and worse) had people to turn to. I also found myself wondering if Will and Chris had anybody check them–not just side up with them. They were both wrong and they were both right in different ways. I’m hoping we’re not simply sanctioning one-sided responses instead of seeing whole persons and delivering to the whole person all that they should receive in appropriate balances and time. We can’t just say to Will, “That’s right; protect your wife.” We also have to say, “Bruh, you were out of pocket, owe a lot of people an apology, and there was a better way.” Isn’t that what we try to get children and teenagers to understand all the time? At the same time we can’t just say to Chris, “Man, it was amazing to see you keep your poise.” We have to also so, “While it was good that you didn’t respond, you should never have joned Jada that way to begin with. Maybe you should’ve gotten slapped, but you definitely owe her an apology. Make it right.” We most of all need to say to Jada, “That was wrong. We are sorry. We won’t tolerate that anymore. Here’s how we’re going to sanction Chris.” The community’s message can’t be one-dimensional; it has to be layered, proportional, and targeted.

Conclusion

Anyway, Black people, we do have to ask ourselves if this is us. It may be that the healthiest answer is all of this is us. And, this is all of us. So, we shouldn’t over-attribute anything to blackness or shy away from expressing those things that might be labeled ‘street’ by others but represent cultural codes and ways of beings to us. We understand all of this, even if it dismays us. We’ve probably experienced a lot of this, even if it’s no longer our daily reality. Keeping in touch with all of this is a way of keeping us.

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God’s Character in the Feast of the Tabernacles

Tue, 15 Mar 2022 00:42:14 -0500

The Lord set aside seven feasts in the Old Testament for the Jews to celebrate annually. They relate to the deliverance of Hebrews from slavery in Egypt with the theme of redemption running through them.

Additionally, the feasts serve as a memorial to celebrate a life of freedom and abundance in the Promised Land. They also foreshadow more to come with Christ as the substance (Col. 2:16-17). In all, they reflect God’s calendar from Creation to New Creation.

Of the seven feasts, God memorialized three as great feasts: Passover or Unleavened Bread (Pesah), Weeks or Harvest (Shavuot), and Tabernacles or Booths (Sukkot). The Lord revealed these great feasts first in Ex 23:14-17.

Of these three, this writing will focus on the Feast of the Tabernacles. Scripture progressively called the Feast by four names: Ingathering (Ex 23:16), Booths (Lv 23:40), the Feast (1 Kgs 8:2, 5; Nm 29:12; Neh 8:14; Is 30:29; and Ez 45:25), and Time or Season of Rejoicing (Dt 16:14-15). What did Scripture reveal about God in the Feast of the Tabernacle? Scripture associates many names with this feast. In turn, each name uncovers God’s character.

What’s in a Name?

Feast of Ingathering (Ex 23:14-17)

Let’s set the scene for the first name, the Feast of the Ingathering (Heb: Hag Ha-Asif), in Ex 23:16. When the Lord first commanded the Hebrews to celebrate the feast, they had arrived at Mount Sinai in the third month following their exodus from Egypt (Ex 19:1).

God did not convey all seven feasts simultaneously, rather the three great feasts to Moses. The announcing of the feasts occurred when the Lord gave Moses ten commandments on Mt. Sinai and just before making the Mosaic Covenant with the Hebrews (Ex 24:7-8)

What led to God commanding the three feasts? Well, the Hebrews had been disobedient to Him. Between their journey from Egypt to Sinai, He gave them four tests to show their obedience and faith. They complained as they faced each test: brought them to die at the Red Sea (Ex 14:10-12,31), lack of drinkable water at Marah (15:23-26), lack of food in the Wilderness of Sin (16:1-12), and no water in Rephidim (17:1-7). The Hebrews failed every test because of their transgressions of fear and lack of faith. God had to bring order to and redirect their disobedience. He gave instruction through Moses with the ten commandments, laws, and exhortations. Then, the Lord followed with three great feasts. He included a command in Ex 23:13 that wrapped the laws and exhortations in a bow and set the stage for worship. Catch this verse because it pivots between the commandments, laws, and exhortations AND the feasts. He instructed the Hebrews to “be on guard concerning all that I have told you. Make no mention of the names of other gods; they shall not be heard on your lips.” This passage nudges the Hebrews to acknowledge that He alone is God. Critical to the feasts concerned remembrance that no one besides Him creates, delivers, and provides for them.

In 23:16, the Lord named the festival, the Feast of the Ingathering. The KJV Dictionary defines ingathering as “the act or business of collecting and securing the fruits of the earth; harvest. The Hebrews would celebrate the feast at the end of the year when they gathered the fruit of their labors, the harvest, out of the field.

From the context of 23:14b, we can understand the ingathering of the harvest in terms of the Creator. So, the feast revealed three aspects about the Lord.

The name Feast of Ingathering reflects God:

Redeems. God alone redeemed the Hebrews from Egypt and brought them to a place He prepared. Jehovah delivered the Hebrews from Egypt and gave them provisions of harvest.
Creates. Unlike pagans from surrounding nations, they would worship the Creator.
Provides. The Lord provided the land, rain that watered the fruit, and thus the harvest that they gathered from the land.

Feast of the Booths or Tabernacles (Lv 23:40)

Referring to the Feast of the Tabernacles (Heb: Sukkot), the Lord spoke to Moses in Lv 23:40-43: “You shall keep it as a feast to the LORD for seven days in the year. It shall be a statute forever in your generations. You shall celebrate it in the seventh month. ⁴² You shall dwell in booths for seven days. All who are native Israelites shall dwell in booths, ⁴³ that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Egypt: I am the LORD your God.” This name commemorates the booths the Israelites resided in during their 40 years in the wilderness. Jewish people built shelters where they lived and ate their meals as a reminder of God’s provision and care during their 40 years of wandering in the wilderness when they lived and worshiped in temporary tents. Also, it typified Israel dwelling securely in the land during the Millennium.

What did this name impress upon Israel? The temporary shelter of the booth (sukkah, singular) symbolizes their wandering and dependence on the God of Israel. During the 40 years in the wilderness the sukkah sheltered them, but God kept them. The shelters taught lessons of dependency on Him who brought them out of the land of Egypt.

The name Feast of Booths reflects God:

Shelters. In the Lord’s knowledge, He provided and cared for Israel in temporary booths or tabernacles during the 40 years they journeyed in the wilderness.

The Feast (1 Kgs 8:2, 5; Nm 29:12; Neh 8:14; and Is 30:29)

Feast, without any specifications, may reflect its greatness as the last feast of the year–the feast of the feasts: “par excellence,” meaning, better or more than all others of the same kind. The feast required the largest offerings of all as part of the thankfulness for God’s provisions from the gathered harvest.

King Solomon dedicated the Temple during the Feast (Heb: Ha-hag). The temple, completed 440 years after the portable tabernacle that accompanied the Hebrews in their wilderness, became God’s new dwelling place. Now God had a permanent, physical residence where He made known His presence. Coupled with the Hebrews’ completion of their yearly harvest in the field, they gave great thankfulness magnified by their covenant God’s tabernacling in the temple. They worshiped, joined together in community.

The name Feast reflects God:

Present. God had said that He would dwell in the thick darkness of the temple, the glory cloud. Solomon had built Him an exalted house with a Most Holy Place that had no illumination except the glory of God Himself.
Worthy of praise. Solomon went far beyond custom and expectation by sacrificing sheep and oxen that could not be counted or numbered for multitude in his effort to honor and praise God on this great day (1 Kgs 8:5).
Faithful. Israel made animal sacrifices to honor God’s provisions to them in the wilderness (Nm 29:13-34).
Keeper. Children of Israel should dwell in impermanent booths during the seventh-month feast to remind them when they dwelled in booths in the wilderness (Neh 8:14).
Deliverer. The gathering of Israel in the Millennium (Is 30:29).

Time or Season of Our Rejoicing (Dt 16:14-15)

Though non-biblical, tradition calls the Feast of the Booths as the Time or Season of Our Rejoicing. Jews base it in reference to Dt 16:14-15: “And you shall rejoice in your feast, you and your son and your daughter, your male servant and your female servant and the Levite, the stranger and the fatherless and the widow, who are within your gates. ¹⁵ Seven days you shall keep a sacred feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you surely rejoice.” Rejoice in vv. 15-16 relate to showing joy. David Brickner, in his book the Feast of the Tabernacles, stated the Season of Rejoicing translates to “You shall have nothing but joy.” Not only does this passage emphasize rejoicing, but it includes a broad expanse of people: the son and daughter, servants, orphans, widows, the Levite. He who provided the provisions and the bounty itself brings joy. In their barrenness of the wilderness, their faithful God kept them. Leviticus 23:40 also mentions rejoicing during the seven days of the Feast. The Lord Himself instructed Moses to tell the children of Israel to rejoice before the LORD their God for seven days.

The Feast reflects God:

Dispenser of joy. They rejoice in the One who gives them joy from His provision during a barren season.

Revelation of God’s Character in the Feasts

Jesus, God incarnate, manifests all God’s attributes as the expression of His likeness, including His characters revealed in the Feast of the Tabernacle. As the I AM from the Old Testament, He has the same nature of omnipotence, omniscience, immutability, and omnipresence. The application of His character revealed in the Feast of the Tabernacles spiritually supports believers today.

Feast of Ingathering

God has the nature of omnipotence. He has complete and total control over all things. He identified Himself to Moses as “THE I AM THAT I AM.” He was before the beginning and created the earth and made everything in it. He provided ample provision for the Hebrews during their wilderness journey. In His control of all things, God had planned for their sufficiency beforehand (Ex 16:3). Nehemiah said that God “sustained them in the wilderness, and they lacked nothing. Their clothes did not wear out and their feet did not swell” (9:21). However, they did complain and begged for meat, but not because they stood on the verge of starvation. Rather, their flesh wanted something different than the manna He gave them (Nm 11:4-6; Dt 8:3). They had to go through the process to arrive at their destination of harvest. He readied them in advance for their redemption and possession of the land of milk and honey. The Lord led them through the wilderness to humble them and test their obedience (Dt 8:2).

Harvest symbolizes provisions in Scripture. The feast of the in-gathering reflects an agricultural festival of harvest. Israel had to gather all their remaining produce from the land at the end of the growing cycle. An ample harvest requires preparation. They had to learn obedience, humility, and trust in His provisions. Unlike pagan neighbors who held up multiple deities and associated rites in hopes of their harvest, the festival of the in-gathering reminded His people of the one God who made all things and who rules over all things. He provided the rain as well as the harvest. They couldn’t flourish later without this preparation, His provisions, and remembrance of His authority. Neither can contemporary believers.

Feast of the Booths or Tabernacles

The second name, the Feast of the Booths, reveals His omniscience–all-knowing. The Lord knew of the cries of Israel, the secrets of their hearts, and hard-felt afflictions before they realized their own sorrows (Ex 3:7; Ps 44:21). Psalm 147:5b describes God’s understanding as infinite.

Psalm 139 emphasizes God intimately knows His people. His knowledge pursued them wherever they journeyed, even while living in booths that a strong wind and elements could topple. He sheltered them in booths from the elements they confronted. Sometimes those elements included their own self-inflictions.

With the outpouring of His Spirit on the Day of Pentecost, Jesus tabernacles within the believer. John 1:14a explains that “And the Word became flesh and dwelt among us, and we beheld His glory,” Dwelt means tabernacles. Also, Jesus fulfills the promised restoration of Israel under Messiah in a Millennial temple (Ez 37:26, 28).

The Feast

God is immutable. When the Hebrews fled Egypt, he dwelled in a cloud by day and fire by night. They experienced His presence in the morning manna and evening quail. He dwelled in the tabernacle that traveled with them in the wilderness. In whatever form, He was God dwelling among men throughout their 40 years in the wilderness and subsequently in time. God faithfully kept Israel deserving rich honor and praise.

God’s nature does not change due to His immutability: “I am the Lord, I change not (Mal 3:6a KJV; e.g., Nm 23:19; Is 46: 9-11; Jas 1:13). His nature remains unchanged across the dispensations of time in His redemptive purposes for humanity. Thus, we find the very attributes of God in the Old Testament manifested themselves in the substance of Jesus Christ in the New (Exod 3:14-15; John 8:56-59). God’s character that the name of the great Feast encompasses–His presence, praise, faithfulness, keeper, and deliverer–all remain the same in Jesus.

Time or Season of Our Rejoicing

In God, Israel saw His omnipresence. He was everywhere at all times for them. When Solomon dedicated the Temple during the Feast of the Tabernacles, he acknowledged God’s omnipresence when he prayed: “Behold, the heaven and heaven of heavens cannot contain thee” (I Kgs 8:27; cf. Chr 2:6; 6:18).

Even though the Israelites showed a pattern of disobedience towards the Lord, He set out the land, made sure it had ample rain, and equipped the Hebrews for a harvest in what they considered a barren season.

Emanating from His ample provisions of grace, Jesus as their Righteous King gathered them as the harvest and restored them from the fountain that flows from the house of the Lord in a new season of rejoicing for the end of barrenness. He has wiped away every tear from their eyes. Death, mourning, crying, and pain have passed away (21:4). He made all things new through His finished work in the New Heaven and New Earth (Is 66:22; cf. Jer 2:13; Rv 21:5-6).

Sufficiency of Jesus in Our Tabernacle

On the last day of the Feast of the Tabernacles, Jesus made the statement, “If any man thirst, let him come unto me, and drink. ³⁸ He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” (Jn 7:37-38). Those who thirst for Him (or believe in Him) would receive rivers of living water, meaning the indwelling of His Spirit. The outpouring of the Spirit on Pentecost initiated Christ’s indwelling to those who believe and repent (Jn 7:37-39; Acts 2:38). For today’s believers, His Spirit provides the sufficiency found in each aspect of the Feast of the Tabernacles. We rejoice in His perpetual provisions that dwell within us as His children to sustain us regardless of our own journey to the final destination of the promised land of Eternal Life.

Jan Paron, PhD | March 26, 2024

Mediator for the Marginalized, Pt. 2

Fri, 11 Mar 2022 05:48:42 -0600

I remember a particular homeless person my wife and I spent time with for several months. Let’s call him Lawrence. A few years ago, my wife met Lawrence at a gas station near the apartment complex where we stayed. My wife has a heart for homeless people, and on the Wednesday afternoon she met Lawrence, they talked so long she was late for Bible study that evening. When she arrived, she had Lawrence in tow. His clothes had a light brown tint to them, and Lawrence talked and walked with a sort of hesitation. But, we could tell he was glad to be amongst people. As we talked later that evening, Lawrence intimated, “I don’t know the last time I actually talked to someone. I mean, you know, like beyond asking for money or whatever. Nobody really talks to me.” Though he said this with quiet gratitude, Lawrence’s statement jarred me as if he’d just shouted. He’d just illumined one of the constant realities of marginalization: being an outcast, having an abiding sense of alienation from others.

In this series, we’re considering the intersection between Reformed and Liberation theologies, specifically through Christ’s threefold office of prophet, priest, and king. Last time, we defined who “the marginalized” are, namely those who are: 1) particularly vulnerable to injustice, and 2) who lack the resources and influence to protect and promote their own flourishing because of their position in society. However, Lawrence’s statement above shows us being marginalized isn’t just about social power. It’s also about relationships, or, in Lawrence’s case the lack thereof. This was just as true in the days of the Old and New Testaments as it is today.

So, the question is: How does Jesus and His salvation meet the outcast?

My answer: In His priesthood, Jesus cleanses the outcast, making them fit for life with God and His people.

In scripture, the poor and weak are not always so due to mere economic misfortune or financial irresponsibility. Often times, poverty occurred because of disease or a bodily defect. This is especially clear in the Gospels and Acts. There are beggars who are blind or lame (Mt. 15:30-31, Mk. 2:1-12, Jn. 9:1-12). Their physical limitation would make work difficult, if not impossible, such that they could not even benefit directly from the gleaning laws that protect the poor (Dt. 24:19-22). Disease and defects not only meant health problems and economic insufficiency, but also social and religious alienation. No person with a physical defect could come into the temple for worship (Lev. 21:16-21) because they were deemed unclean. The gospel writers also at times point out the social and economic circumstances of these unclean ones. The blind and lame are “beggars” (Lk. 18:35-43) and the woman with the issue of blood had spent all her money on ineffective doctors (Lk. 8:43). Certain diseases, especially leprosy, meant separation from the people outside the camp. Therefore, the uncleanness of disease and defects brought with it the potential for poverty, weakness, and alienation. Not only that, but riches carried with it the assumption of God’s blessing, implying poverty as a manifestation of God’s displeasure. So, even if there was not the uncleanness of disease or defect, poverty itself brought with it a sort of alienation, a social exile.

In the law, cleansing uncleanness and satisfying God’s displeasure only came through sacrifices offered by the priest. The role of the priests was one of representation. They represented the people to God (Heb. 5:1) and represented God to the people. Through the prophets, Yahweh promises to cleanse His people (Eze. 36:24-25, Is. 53:5) and given the connection between cleansing and sacrifice, this implies the work of a priest. When Jesus came, such a priest arrived on the scene (Heb. 7:11-22, 10:11-18). Although the central focus of His priestly work was to offer Himself as the once-for-all sacrifice for sin (Heb. 9:11-14), we also see His priestly work in His healing ministry. The first miracles in Matthew, Mark, and Luke all mention uncleanness (Matt. 8:1-4, Mk. 1:40-45, Lk. 4:31-37), whether it is the uncleanness of demon possession or leprosy. Not only that, but Jesus heals the blind (Mk. 8:22-26, 10:46-52), lame (Jn. 5:1-17), paralyzed (Mk. 2:1-12), and a woman with menstrual dysfunction (Mk. 5:21-34). It seems the writers go out of the way to depict the cleansing power of Jesus because they point out that Jesus touches the unclean ones (Mk. 1:40-45, 5:21-34). This ought to have rendered Him unclean, but the efficacy of Jesus’s holiness as priest is so invincible and infectious it cleanses those He touches. These were penultimate cleansings, as he would accomplish the ultimate cleansing on the cross. When Jesus cleansed these vulnerable, unclean ones, they could now experience inclusion with God and His people.

Not only that, healing removed the primary cause of their social and economic vulnerability, making it possible for them to flourish as God intended. In this way, Jesus’s priestly mediation delivers the downtrodden from the vulnerability and alienation caused by their uncleanness. Earlier, I mentioned a homeless friend, Lawrence. Not everyone is homeless. Not everyone experiences the severity of alienation from people Lawrence experienced. But people who are homeless serve as a fitting example of those who would receive the cleansing welcome of Jesus the Priest because we often treat them like outcasts. Many people in our societies don’t want them around at all, much less be willing to love them, hug them, and welcome them. As minorities in America, many of us know what it is like to experience a sort of “outcasting” on a more subtle level. But where society offers apathy and rejection, Jesus offers cleansing and welcoming love. As His church, Jesus calls us to embody this reality, to offer the cleansing welcome of the gospel and the experience of that cleansing welcome through intimate, relational love towards all society’s outcasts.

The post Mediator for the Marginalized, Pt. 2 appeared first on The Front Porch.

Rivers of Living Water

Thu, 10 Mar 2022 18:53:52 -0600

Jan Paron, PhD | March 10, 2022

Themes of water occur throughout Scripture commonly associated with nourishment/refreshment (Ps 1:3); harvest/fruit (Ps 65:1-9); restoration (Ez 36:25); and life (Gen 1:2; Ez 47:9). The Creation story sets the stage for the fuller meaning rivers of living water in John 7. Scripture first mentions water in Gn 1:2 as part of the narrative on day one. When God created the earth (Heb. bārā’; בָּרָא; meaning shaped something from nothing), the account described it as without form and void. The passage further noted darkness upon the face of the deep. Then, the Creator added light (Gn 1:4 KJV). Water needed light to bring it to life, just as the knowledge of the glory of God in the face of Jesus Christ needs the gospel to shine into the heart of man that he might be saved (2 Cor 4:4-6).

The Creation story further developed water in subsequent days. On the second day, God made by His word a firmament in the midst of the waters, thus, dividing them (Gn 1:6). Then, on day three, He gathered these waters in one place and let the dry land appear (1:9). He called the water Seas, and the dry land earth (v. 10), What did the waters do in the one land? The gathered waters made the land fruitful, yielding a diversity of vegetation. The water resulted in a life-giving body. That same living water fulfilled in Christ produces spiritual maturity with the infilling of His Spirit. Continuing the Garden of Eden storyline, Gn 2:10 describes a river that ran through it, parting into four heads that flowed outside the garden. The water produced fruitfulness resulting from the four heads known as rivers when spread across the earth. Consequently, the river’s productiveness extended elsewhere. Moreover, God wants the believer to expand its fruitfulness and reach the rest of the world for a bountiful harvest.

Jesus in John 7:37-39 picks up the Creation theme of fruitfulness with rivers of living waters during the Feast of the Tabernacles, previewing it in the context of the forthcoming outpouring of His Spirit on Pentecost, thus, launching the New Covenant. Outsiders in the feast crowd, though, did not accept it through their disbelief. However, Jesus manifests the prophesied rivers of living water through His Spirit, bringing forth a new thing from the indwelling of His presence. In turn, He provides a life-giving force to those who thirst for Him.

Feast of the Tabernacles (Jn 7:37-39)

On the last day of the Feast of the Tabernacles (Heb: Sukkot) Jesus made the statement, “If any man thirst, let him come unto me, and drink. ³⁸ He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” (Jn 7:37-38). Those who thirst for Him (or believe in Him) would receive rivers of living water, meaning the indwelling of His Spirit. The outpouring on Pentecost initiated receiving the Spirit of God to dwell in one’s life to those who believe and repent (Jn 7:37-39; Acts 2:38). His indwelling also requires humbling and surrendering our will to His purpose (Acts 4:35). Once filled, He takes up residence within, making the believer His tabernacle with the rivers of living water providing nourishment. His rivers continue to do a good work and will perfect it until the day of Christ Jesus (Phil 1:6). As with the feast, God wants His children to remember their dependency on Him and His provisions for them.

John 7 took place in Jerusalem. Quite likely, men, women, and children were there and possibly Gentiles, too. Jews from all corners of the Roman Empire and beyond converged for the feast. Adult males had to travel to the feast as the Lord required and at a place, He chose (Ex 23:17; Dt 16:16). Women and children went to the feast voluntarily. Luke 2:41 cited Mary and Jesus as a young male accompanying Joseph for the Passover Feast Jerusalem on an annual basis.

The Jews gave burnt offerings to the Lord to signify a total commitment or surrender to God. Numbers 29:13-38 laid out the compulsory remembrance sacrifices and free will offerings for each day of the feast. The eighth would be a holy convocation unto the Lord. This feast required more sacrifices than the others. Schorsch concluded that it connected to the generosity and thanksgiving from the earth’s bounty.^[1]

Water additionally played an important role here. Every morning during that joyful feast, a priest would take a golden vessel to the pool, fill it with water, and bring it back to the altar amid the shouts of the people. On the feast’s last day, the priests poured out water from golden vessels over the altar drawn from the Pool of Siloam. (The same place where Jesus healed the sight of a blind man.) Aside from the feast, the Jews used it for ritual cleansing and purification.^[2] Located southeast of the Temple Mount, it held importance as the only location for freshwater. Physically, it served as their river of living water. Niles explained as “the crowd chanted a special prayer from the Book of Psalms– that priest poured out the water on the west side of the altar, and another priest poured a drink offering of wine on the east side of the altar.” ^[3] Much grandeur accompanied the ritual. Israel did not take the upcoming winter rains for granted since it supported a good harvest for the next year (Zec 14:16-17). Eisenstein explained the tradition according to R. ‘Ena confirming the water ritual may have illustrated Is 12:3, “With joy you will draw water from the wells of salvation.”^[4]

During the final day of Sukkot, Jesus went to the temple in secret and began teaching. His doctrine caused a stir among the people. Later, He stood among them and made the statement about coming to Him for rivers of living water: “If any man thirst, let him come unto me, and drink” (Jn 7:37). Perhaps, Jesus made this declaration just as the priest poured out the water. The implication must have stunned those who heard His appeal. In essence, He proclaimed that Israel’s hope in a man-made ritual such as the water ceremony did not suffice for new life. His words foreshadowed Spirit baptism. What followed for many arose in Israel’s rejection of it.

When Jesus revealed Himself as the well of salvation, He partially fulfilled prophecy in Is 12:3. In Him, the thirsty who seek Jesus as the Messiah would find water. Further, His statement also addressed Is 44:3 “For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:” However, His time had not yet come. The outpouring of His Spirit would occur after His glorification.

Based on the hostility Jesus faced from the Jewry, it comes with no surprise that His statement caused division among them. However, no man laid hands on Him at this time, nonetheless (7:44). Ultimately, though a false conclusion, the chief priests and Pharisees deduced with a prejudicial attitude that no prophet could come from Galilee. Thus, their disbelief presented a two-fold irony. First, their conclusion resulted in them erroneously rejecting Jesus as the anticipated fountain of living water (Jer 2:13a). Second, they instead focused their attention on the priests ceremoniously pouring the water (2:13b). They called the water poured at the feast Yeshua – the waters of salvation.^[5] The Law did not require a libation of water during the feast, rather Mosaic tradition incorporated it.^[6] One might compare the priest’s golden vessel from the feast to broken cisterns in the book of Jeremiah (2:13b). A man-made object cannot hold fresh, sustaining and restorative water from the Spirit. Thus, the rulers and Pharisees, too, forsake the fountain of living waters like their forefathers. On the other hand, the Samaritan woman at the well and many in her village recognized Jesus as the Christ.He previously explained to her that drinking of His water from His well would spring forth with everlasting life (John 4:14; Is 12:3).

The Jewry’s hardened hearts additionally failed to recognize an eschatological promise standing before them: the Rivers of Living Water prophetically expresses that which would flow from the threshold of the temple in the Millennial Kingdom. The Lord would provide a Sukkot harvest nourished with the clean water from the river of God (Ez 36:25; Ps 65:9). He will make Israel the harvest. Israel would no longer live in a dry place but cleansed and restored anew with the Lord in Zion on the promised land. From creation after the Fall to the creation completed in Zion through Christ, they would thrive where a fountain would come forth from the house of the Lord in the Righteous King’s eternal kingdom (Jl 3:18; cf. Ez 47:1-12).

Disbelief vs. Belief

As noted, not everyone accepted the river of living water Jesus cried out in Jn 7:37 during the Feast of the Tabernacles. What motivates disbelief? The central issue from 7:25-44 focused on Jesus as the Christ. The passage provides some insight into disbelief among the Ancients that may be applied to contemporary people. Three different groups of people doubted His identity as the Messiah: local Jerusalemites (7:25), Pharisees and chief priests (vv. 32, 47-48), and the crowd (vv. 20, 31). The people of Jerusalem doubted His worth and honor. They thought He came from Galilee (vv. 41, 52) and/or peasant parents in Nazareth (6:42). His origin did not match their expectations.^[7] In this case, the people judged by His appearance. They lacked knowledge of His Davidic lineage and Bethlehem birthplace foreshadowed in the Old Testament.^[8] On the other hand, the Pharisees and chief priests should have known of Jesus from their studies. Was it really prejudice over His origin? Alternatively, did they believe Jesus committed heresy with His statement “I shall be with you a little while longer, and then I go to Him who sent Me” (7:33, 36). Perhaps, Jesus posed a threat to their power. Last, the narrator presents a divided crowd. Some viewed Him as a prophet, others as the Christ (vv.40-41). Division breeds confusion and chaos.

Jesus affirms His identity culminating during the water pouring ceremony when He connected Himself with the origin of rivers of living water. In essence, He verified Himself as the fulfilled Messiah who brings salvation and eternal life. Different interrupters caused disbelief among those present whether discernment, prejudice, power, confusion, or chaos. These same things show themselves today. Natural man cannot receive the things of God (1 Cor 2:14a). However, an open heart can experience God.

The metaphor of water indicates that Jesus quenches spiritual thirst (Jn 4:14; 7:38). That living water is God Himself in redemptive activity, Jesus’ Spirit in the union of God and Christ. Jesus made it available to all people upon the outpouring of the Spirit at Pentecost (Jn 7:39).

Jesus is the Rivers of Living Water

The Old Testament often symbolizes the Holy Spirit through water (Is 44:3; Ez 36:25-27; Jl 2:28). Jesus refers to the rivers of living water as the Spirit in John 7:39a: “But this spake he of the Spirit.” An ample supply of water would flow from His Spirit as the well of salvation (12:3). Jesus gave of His Spirit at His outpouring on the Day of Pentecost. Peter addressing the crowd at Pentecost, explained that the exalted Jesus “poured out this which you now see and hear” (Acts 2:33c). Jesus made the rivers of living water available not just to Jews but also to Gentiles as Jewish Christians brought the Gospel with them wherever they settled.

The Word of God tells how to access the rivers of living water. In Jn 7:37, two key verbs stated in the imperative form emerge in a subjunctive clause: come and drink. A general application of a subjunctive clause pertains to an action or event as something wanted or expected. However, it also indicates a reality conditioned upon future developments^[9]—the rivers of living water flow contingent upon belief (John 7:38). One must believe in Jesus’ saving power to receive it. The quenching of one’s thirst hinges upon the dual actions of coming and drinking. A person must trust Jesus as the provider of life through His restorative rivers of living water. However, faith precedes belief that Jesus is the Messiah resulting in His Spirit tabernacling within. Acts 2:38 expands belief with repentance (rejecting sins) and baptism in the name of Jesus. It requires a complete submission and surrender to Him (5:32)

Rivers of living water also have an eschatological dimension. Jesus spoke from the throne in New Jerusalem announcing Himself as the Alpha and the Omega, the Beginning and the End. He sits on the throne as the fountain that flows from the house of the Lord, making all things new through His finished work in the New Heaven and New Earth (Is 66:22; Jer 2:13; Rv 21:5-6). He has wiped away every tear from their eyes. Death, mourning, crying, and pain have passed away (Rv 21:4).

Prior to His glorified state, Jesus told the woman at the well that those who drink of His water will never thirst again, for it will spring up and gush into everlasting life (John 4:14). That same promise holds during His Millennial reign. The thirsty will gather at the Righteous King’s throne without hunger or thirst. The water flows from the house of the Lord as prophesied in Joel (3:18), for He who sits on the throne shepherded them to living fountains of waters.

Jesus remains Yeshua, the Rivers of Living Water, the Waters of Salvation. The prophet Isaiah called Him a new thing (Is 43:18-19). Amid the festivities of the special water pouring rite, Jesus revealed Himself as the rivers of living water-the one making a way in the wilderness and rivers in the desert to give drink to His people (43:20). Will you accept His invitation today? He provides a simple offer: “If any man thirst, let him come unto me, and drink.” Then, “out of his belly shall flow rivers of living water” (7:37-37b).

Bibliography

Bernard, David. New Birth. Hazelwood: Word Aflame Press, 1984.

Brickner, David. Christ in the Feast of Tabernacles. Chicago: Moody Publishers, 2006.

Eisenstein, Judah David. “Feast of Water-Drawing.” Jewish Encyclopedia. https://www.jewishencyclopedia.com/articles/14794-water-drawing-feast-of

Klett, Fred. “Sukkot: A Promise of Living Water.” Jews for Jesus. https://jewsforjesus.org/publications/issues/issues-v06-n07/sukkot-a-promise-of-living-water/

Moloney, Francis. The Gospel of John. Collegeville: University Press, 1998.

Neyrey, Jerome. The Gospel of John. New York: Cambridge University Press, 2007

Niles, Randall. “Jesus at the Pool of Siloam–Rivers of Living Water.” Drive Thru History. https://drivethruhistory.com/jesus-pool-siloam-rivers-living-water/

Sapphire Throne Ministries. “Celebration of Water Pouring–Feast of Tabernacles.” https://sapphirethroneministries.wordpress.com/2017/10/06/celebration-of-water-pouring-feast-of-tabernacles/

Schorsch, Ismar. “The Seventy Bulls of Sukkot.” Jewish Theological Seminary. https://www.jtsa.edu/torah/the-seventy-bulls-of-sukkot/

^[1] Ismar Schorsch, The Seventy Bulls of Sukkot, https://www.jtsa.edu/torah/the-seventy-bulls-of-sukkot/

^[2] Randall Niles. Jesus at the Pool of Siloam–Rivers of Living Water. Retrieved from https://drivethruhistory.com/jesus-pool-siloam-rivers-living-water/

^[3] Niles, Jesus at the Pool of Siloam–Rivers of Living Water.

^[4] Judah David Eisenstein, Feast of Water-Drawing, Jewish Encyclopedia, https://www.jewishencyclopedia.com/articles/14794-water-drawing-feast-of

^[5] SapphireThroneMinistries, “Celebration of Water Pouring – Feast of Tabernacles,”

https://sapphirethroneministries.wordpress.com/2017/10/06/celebration-of-water-pouring-feast-of-tabernacles/

^[6] Judah David Eisenstein, “Feast of Water-Drawing,” Jewish Encyclopedia, https://www.jewishencyclopedia.com/articles/14794-water-drawing-feast-of

^[7] Jerome Neyrey, The Gospel of John (New York: Cambridge University Press: 2007), 145.

^[8] Jesus fulfilled the prophecies of the seed of David born in Bethlehem conceived of the Spirit and bor

Deconstruction or Demolition?

Thu, 10 Mar 2022 10:37:25 -0600

As a pastor, I have to maintain a healthy interest in the spiritual developments that effect people. Perhaps it’s a new book really encouraging or upsetting people in their faith. Or maybe it’s a Christian leader touting a new idea that impacts how people live. It can also be things like community violence, international war, and family dynamics. Anything really.

That’s why I have watched with interest the current work happening with deconstruction. I’m no expert–at all. But a few things seem pretty obvious even to a novice like me. First, “deconstruction” means a lot of different things to different people. Second, various kinds of things can be “deconstructed,” from Christian beliefs to Christian behaviors to church practices to cultural barnacles. Third, “deconstruction” can reach really different end points, from a firmer, truer faith to outright rejection of the same. So, as a pastor, I’m really interested in what a specific person means when he or she says they are “deconstructing.” I’m interested to help them think well about what’s happening with them with the hopes that they might become more sound in faith.

To that end, it seems to me (again, I’m no expert) that a few questions might be helpful in diagnosing what’s happening when we feel we are deconstructing in some sense. In no particular order, here are a few I hope might be helpful:

Is this deconstruction or “negative learning”? Deconstruction assumes you had a coherent belief or position. But sometimes people are “deconstructing” things they never actually learned or constructed. They’re gathering objections, critiques, and complaints from others without understanding what’s being critiqued or if the critiques are accurate. That’s why I call it “negative learning”–the person is amassing a series of often disparate negations to replace an ill-formed belief or practice. Particularly in a society flooded with hurts, allegations and abuses, polarization and bad faith polemics, we need to be careful that we are constructionists in the first instance and that our deconstruction isn’t mostly a matter of murmuring, complaining, gossiping, and being taken in by every wind or doctrine.

Are your beliefs ever really rooted in the Bible? A lot of people are discovering that what they thought was biblical was actually cultural or political. The ideas of men have been taught to them as if they were the conclusions of God. Those kinds of discoveries ought to result in a kind of deconstruction. We should constantly scrape off the barnacles of cultural and political accretion from the ship of faith. But it also ought to make us wonder whether or not we had been rooting our faith in the word of God. Before we can deconstruct anything in a healthy way, we must go back to the source in a positive way. Can we build our beliefs from the Bible up rather than from a theological system down? Can we construct a position on a doctrine or practice using only the Bible, or are we primarily driven by “pastor says”? If we cannot articulate our beliefs with only the Bible in front of us, finding book chapter and verse, then the first order of business is to actually learn the Bible. Forget about deconstruction until you do some construction.

What specifically am I deconstructing? Is it the whole of Christianity or some specific teaching? Am I rethinking foundational Christian teaching (i.e., the Trinity, hell, the resurrection, atonement, etc) or a secondary doctrine (i.e., baptism, gender roles, spiritual gifts, etc)? Answering this determines whether you’re flirting with apostasy or reforming according to the word of God. Apostasy threatens the soul; reforming strengthens it. So, it’s helpful to do some triage. It’s also helpful to watch out for any instance where a secondary issue (say, baptism) begins to bleed over into primary issues (say, salvation). Theological and doctrinal ideas often hang together. Changes in one place often effect changes in other places. This, in part, is how some people drift into greater error and unbelief. Keep the questions as specific as you can.

Where am I trying to go? This question can help eliminate spiritual wandering. In the name of “deconstructing,” some people experience a loss of purpose and direction. They don’t know where they’re headed or trying to go. As I watch the conversation, it seems to me a crisis of confidence often travels with deconstruction. Some boast about this; they see their deconstruction as a commitment to ambiguity, not knowing, taking a journey being guided mainly by questions or doubts. I don’t think such boasting is healthy. As G. K. Chesterton once observed, “The purpose of having an open mind, like an open mouth, is to close it onto something solid.” But others who are deconstructing have a more specific destination in mind. They can identify the particular issue(s) that need re-examination in light of scripture, history, practice, etc. I’d suggest specificity actually helps with knowing whether you’re making spiritual progress toward anything healthy or toward anything at all. Again, you don’t want to be tossed to and fro by every wind of doctrine or taken captive by empty philosophy.

Are you being honest about your sin issues and temptations? It’s pretty easy to begin a deconstruction journey by assuming the rightness of our concerns. This is especially true with regard to our personal temptations and sin concerns. We may be facing temptations and sins for which we want approval, however, the Bible condemns it. So, in the name of “deconstruction,” we begin with a forbidden conclusion and work our way toward finding approval either outside the Bible or by twisting the Bible. That’s often times dishonest. It boasts in man’s wisdom rather than boasting in the knowledge of God. I am not here talking about a healthy acceptance of ourselves, including an honest admission of our sins and temptations, which is necessary to understand and fight them. I’m talking about an unhealthy self-deception, calling light darkness and darkness light. That kind of dishonesty might result in temporary relief or happiness, but it ends with eternal judgment. We must be relentlessly honest with ourselves and others about our sins and temptations so we are not deceived by them.

Is your deconstruction driven by hurt or disappointment? This is anecdotal, but it seems hurt or disappointment fuels a lot of deconstruction. it can be hurt suffered personally at the hands of church leaders. It can be disappointment with the failings of congregations or leaders. It can be a sense of betrayal when we disagree with others on a social or political issue important to us (especially given the hyper-polarization of the last decade). Pastorally, I think it’s important that we address our hurts and disappointments as constructively as possible before we turn to deconstruction as an answer. I know that many people find that their efforts at reconciliation and healing are thwarted or unfruitful. That compounds the hurt. But sometimes people give the impression they never sought to address offenses or misunderstandings. They left the hurtful relationship and decided to also leave some aspect of their faith and practice. Again, I think leaving a church or leader(s) is sometimes absolutely warranted. And leaving can be the first step in healing. I’m not cautioning against that. But we must be honest about the difference between when leaving is healing and when we’re leaving to avoid the hard work of reconciliation. Of course, I can’t answer that for anyone. But it seems important for everyone to ask themselves that question. In my anecdotal experience, most Christians try in heroic ways to achieve some reconciliation before deconstructing. So, if that’s not been your story, you might pause to ask why.

Are you in a rush? Sometimes it seems to me people are rushing toward conclusions at the speed of tweets. I wonder, Why be hasty with your soul? The work we do at sanctification, reforming our understanding, deconstructing or reconstructing is the most important work in the universe. We are working out our salvation with fear and trembling. So, we need to do it at a deliberate pace, discerning how God is at work in us to will and do His good pleasure. It’s unwise to rush spiritual formation. In fact, it’s pretty near impossible to do so. In many cases, people have believed something all their life and they learned it from the most trusted persons in their life (parents, pastors, teachers, etc). So, their beliefs and thoughts are often multi-layered, subtle in presence, foundational to more than just the practice or belief itself. Deconstruction can be a massive upheaval of an entire life. You shouldn’t do that unaided by trusted others and you shouldn’t do that as if it must be accomplished before it stops trending on social media. It may have taken you years or a lifetime to arrive at one understanding; give yourself years or even a lifetime to arrive at a better, more rooted, biblical new understanding. Don’t rush your soul’s development or your faith’s practice. Take your time. Jesus has you.

Conclusion

These are questions, not answers. They’re offered in the spirit of helping travelers read some of the signs they may be passing. As a committed Christian and pastor, I would have everyone enter and remain in the faith. But as a long-time Christian and pastor, I know all too well that we Christians and leaders hurt one another. Some do it unintentionally and others intentionally. There are weak sheep in the pews and the pulpit, just as there are wolves in pews and the pulpit. The consequence is hurt, pain, confusion and oftentimes doubt. Deconstruction can be a healthy response to those realities if we are careful to slow down and ask the right questions. Remember: There’s a significant difference between deconstruction and demolition. In demolition, we tear the entire edifice down, usually in one explosive moment. In deconstruction, as with our favorite shows on HGTV, we remove things with care and with an eye toward designing something better in the future.

I hope this helps even a little bit.

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