Sermon and Worship Resources

Matthew 11:25-30 · Rest for the Weary

25 At that time Jesus said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. 26 Yes, Father, for this was your good pleasure.

27 "All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.

28 "Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy and my burden is light."

Free At Last!

Matthew 11:25-30

Sermon
by King Duncan

The plot of a recent Tom Hanks' movie, The Terminal, sounds so outrageous that it is hard to believe that it is based on a true story. In 1986, an Iranian man named Merhan Karimi Nasseri flew to Paris, France, without his immigration card or other proper paperwork. He never should have been allowed to board the plane without the paperwork, but somehow it was overlooked. Without his papers, the French authorities could not let him into the country, but they could not deport him either. So they forced him to live in the airport until they figured out his situation.

Nasseri seems to like living in the airport. For more than fifteen years, he has been allowed to remain there. He eats at the food court, reads the newspaper, speaks to the airport employees. Even when offered the chance to leave and start life over in a new country, Nasseri chooses to stay. The airport's doctor believes that Nasseri has become paranoid and confused by his loss of contact with the outside world. Nasseri says, "This is my dream world. I don't have any worries." (1) Most of us would not like to be confined to an airport, or anyplace else. But, for Nasseri, it has become his home.

Let's talk about freedom today. That makes sense on this Independence Day weekend when we celebrate our freedom as a people. It is said that King George wrote in his diary, July 4, 1776, "Nothing of importance happened today." Well, we think something of importance happened, and we are grateful that it did.

Freedom. What a beautiful word. It's what our text is about. Jesus says, "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." (NIV) What a great thought to begin our day. "Come to me, all you who are weary and burdened, and I will give you rest." Is there anyone here who is weary? Weary, say, from work?

Michael Boyer wrote an article for the National Geographic titled, "A Work-Weary World?" that may give us a little comfort. He notes that Americans are famous for their work ethic. However, according to a study by the International Labor Organization we are no longer the world leaders in hours worked per year. South Korea's booming economy necessitates a six-day work week. In the past few years, South Koreans have averaged 2,390 hours of work per year, as compared to the 1,792 hours of work per year in the U.S. Workers in Japan, Poland, Australia, and New Zealand also worked more hours than U.S. workers. Swedish workers clocked the fewest work hours in an average year, only about 1,337. (2)

Now before you pack your bags for Sweden, remember those cold, dark winters. Also, you don't speak the language. Some of you, I know, are weary from work.

The stress on modern people has been well documented--particularly those with families. There are many people today working full-time on the job and then working just as hard off the clock meeting their responsibilities at home. Of course, you don't have to work outside the home to have more than enough to do.

Kim Bolton tells of a workday that many moms can relate to. She looked around at mounds of unwashed laundry and un-mopped floors, and she silently dedicated herself to a day full of cleaning. And just as she was getting into a cleaning rhythm, her two-year-old son called to her, "Hey, Mom, why dontcha come and sit wif me in da big chair. "

Kim protested. She tried to explain how busy she was. She promised to sit with him later. But he continued to smile that charming smile and pat the chair next to him. Finally, Kim put down her laundry and settled into the chair with her son. The two of them snuggled for a minute or so, then her son patted her on the leg and said, "You can go now."

In a hectic day, he had insisted that she take just a moment to rest with him. He understood her busyness, but he also understood that their time together was more important to both of them. Here's what's interesting. For just a moment, Kim Bolton said her two-year-old boy was an example of Jesus to her. (3) "Come to me, all you who are weary and burdened," says Jesus, "and I will give you rest."

Some of us are weary from work. Others of us are weary from worry. Much of our fatigue is mental and emotional. I am always amazed at the number of things some people find to worry about.

An elderly woman at the nursing home received a visit from one of her fellow church members.

"How are you feeling?" the visitor asked.

"Oh," said the lady, "I'm just worried sick!"

"What are you worried about, dear?" her friend asked. "You look like you're in good health. They are taking care of you, aren't they?"

"Yes, they are taking very good care of me."

"Are you in any pain?" she asked.

"No, I have never had a pain in my life."

"Well, what are you worried about?" her friend asked again.

The lady leaned back in her rocking chair and slowly explained her major worry. "Every close friend I ever had has already died and gone on to heaven," she said. "I'm afraid they're all wondering where I went." (4)

Few emotions take a toll on us like worry does. Author Stephanie Stokes Oliver in her book, Daily Cornbread, asks whether we are worriers or warriors? Chronic worriers let their anxiety and fear interfere with living their life to the fullest. They manifest their worry in physical symptoms like headaches and knotted muscles. Worriers seem unable to take control of their situation and make a positive change for themselves. Warriors, on the other hand, find healthy ways to deal with their fears. They don't automatically shut down and go into crisis mode. They trust that God will sustain them. Warriors take positive action to change a negative situation. (5)

Astronaut Jim Lovell is a warrior. In a news conference he was asked about Apollo 13. He was in command of that spacecraft when it experienced an explosion on its way to the moon. With their oxygen almost gone, their electrical system out, their spaceship plunging toward lunar orbit, it appeared Lovell and his crew would be marooned hundreds of thousands of miles from Earth.

Lovell was asked, "Were you worried?" Such as obvious question drew snickers. But then Lovell gave a surprising answer. "No, not really." he said. "You see, worry is a useless emotion. I was too busy fixing the problem to worry about it. As long as I had one card left to play, I played it." (6)

Jim Lovell is a warrior. People who allow worry to overwhelm them will often complain of fatigue. Fatigue, they'll tell you, is why they do not do anything about their situation.

Friends, you may be tired because of your work. But more of us are tired because of what is happening in our brains than what is happening in the workplace. Negative thoughts will drain the life right out of you. It's true.

We've talked about this before. You come in from work barely dragging one foot in front of the other. Someone calls inviting you to do something you really want to do. Suddenly you have more energy than you've had for a long time. It's not the work, it's the worry. How we look at our lives makes an enormous difference in how we handle our lives. Are you weary from work? Are you weary from worry?

Some of the worry we experience may come to us from a breakdown in integrity. Nothing will drain us like the fear of discovery. Always looking over our shoulder will not allow us to make much progress in the world.

In his book Uncle Tungsten, Dr. Oliver Sacks recalls some of his most vivid boyhood memories of growing up among an extended family of scientists and doctors. One of his more colorful relatives was Aunt Lina.

Aunt Lina was a tiny woman with, as Sacks recalls, an "iron will." She was a sociable woman with a great ability to listen to people and extract from them their deepest thoughts and secrets. Her great listening skills led her to collect gossip on all the most prominent citizens in her town. Aunt Lina used this sensitive knowledge to raise funds for her pet cause, Hebrew University. Each year, she would call up a variety of people and promise them secrecy in exchange for a donation to the University. University officials never guessed that one of their most effective fund raisers was blackmailing their donors. (7)

I wonder if there are any of us who carry around secrets that we would pay good money to keep hidden. (Hmmm. That's something to think about when we have our next finance campaign. Just kidding, of course.) Nevertheless, anything that robs us of our peace, our joy, will drain our bodies as well as our souls.

Are you weary this morning? Wear from work? Weary from worry? Weary from guilt or fear? Hear again the words of Jesus, "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light."

Dr. Neil T. Anderson puts it like this: "Jesus invites you to a restful walk in tandem with Him, just as two oxen walk together under the same yoke. 'How can a yoke be restful?' you ask. Because Jesus' yoke is an easy yoke. As the lead ox, Jesus walks at a steady pace. If you pace yourself with Him, your burden will be easy. But if you take a passive approach to the relationship, you'll be painfully dragged along in the yoke because Jesus keeps walking. Or if you try to race ahead or turn off in another direction, the yoke will chafe your neck and your life will be uncomfortable. The key to a restful yoke-relationship with Jesus is to learn from Him and open yourself to His gentleness and humility." (8)

You need to understand that this is more than a pious platitude. The reason modern life is so draining on us has nothing to do with our work. People have always had to work. The reason we are weary is that we do not have the spiritual, mental and emotional resources to deal with this brave new world. We need to ask Christ to share our yoke. We need to ask Christ to set us free from our negativity and to help us learn to trust him. When we are able to do that then we will be free at last. Even if we were imprisoned in an airport or a prisoner-of-war camp or in a dead-end job or whatever our outer prison might be, inside we would be tasting the sweet taste of freedom, because if Christ makes us free, we are free indeed!

1. From Uncle John's Slightly Irregular Bathroom Reader by the Bathroom Readers' Institute (Ashland, OR: Bathroom Readers' Press, 2004), pp. 99-101.

2. December 2004.

3. Kim Bolton with Chris Wave, Finding God Between a Rock and a Hard Place, compiled by Lil Copan and Elisa Fryling (Wheaton, IL: Harold Shaw Publishers, 1999), pp. 134-135.

4. bounce-jokeseveryday-1807004@ripple.dundee.net

5. Stephanie Stokes Oliver. (New York: Doubleday, 1999).

6. Second Thoughts--One Hundred Upbeat Messages for Beat-up Americans by Mort Crim, Health Communication, Inc., Deerfield Beach, Florida, 1997, p. 154.

7. Oliver Sacks, Uncle Tungsten (New York: Alfred A. Knopf, 2001), pp. 97-98.

8. Victory over the Darkness (Ventura, CA: Regal Books, 1990), p. 102.

Dynamic Preaching, Collected Sermons, by King Duncan

Overview and Insights · Jesus Praises the Father and Offers Rest to Those Who Follow Him (11:25–30)

In spite of being misunderstood and rejected, Jesus praises the Father for outsmarting the self-reliant and revealing himself to the humble and trusting (11:25–26). Jesus has a unique and intimate relationship with the …

The Baker Bible Handbook by , Baker Publishing Group, 2016

Matthew 11:25-30 · Rest for the Weary

27 "All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.

Commentary · Rest for the Weary

Matthew 11 concludes by returning to Jesus as the embodiment of the Wisdom of God (11:25–30; as in 11:1–19) as well as introducing the theme of revelation (11:25, 27). According to this prayer of Jesus, God has hidden the truth of the kingdom—what God is doing in Jesus—from the wise but has revealed it to “little children” (11:25), and the Son (Jesus, who has been described already as “Son of Man” and “Son of God”) is the means of that revelation (11:27). This notion that God through Jesus reveals the nature of God’s reign to some while it is hidden to others emerges more fully in the Parables Discourse of Matthew 13, as well as at Peter’s climactic messianic declaration in 16:16–17.

Matthew communicates Jesus as God’s Wisdom in the comforting words of 11:28–30, which evoke earlier Jewish writings about wisdom or torah, such as Sirach 6:18–27; 51:23–29 or Wisdom of Solomon 6:11–16. In these writings, personified Wisdom (1) invites people to come to her (compare Wisdom of Solomon 24:19 to Jesus’s “Come to me”; 11:28); (2) is described as having a “yoke” (the same Greek term is used in Sirach 51:26 and Matt. 11:29), a word frequently associated with the torah; and (3) provides “rest” (in Sirach 6:28; 51:27; and Matt. 11:29) rather than causing one to be “weary” (in Wisdom of Solomon 6:14; Sirach 51:27; and Matt. 11:28). Jesus takes on the role of Wisdom, summoning to himself all who are weary from the heavy loads (“burden”; 11:28, 30) imposed by the teachers of the law (cf. Matt. 23:4). Jesus rightly interprets and fulfills the torah, because Jesus himself is the embodiment of the torah and the Wisdom of God (see “Theological Themes” in the introduction).

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Big Idea: Rejection of Jesus as God’s wisdom both deserves judgment and fits a divine pattern in which truth is hidden from the wise and revealed to unexpected ones.

Understanding the Text

In this passage Matthew’s Jesus critiques various Galilean towns for failing to respond to his message of repentance (see 4:17). As in 11:2–5, the miracles that he has done are directly linked to this message and his identity (11:21–24), so their rejection of his miracles is an implicit rejection of his message and self. In contrast to the judgment that they will experience (11:22, 24; cf. 12:39–42), Jesus praises God for those “little children” who have responded rightly to Jesus’ message (11:25–27). Matthew here begins the motif of hiddenness and revelation, which will recur later (chap. 13; cf. 16:17). The passage concludes with an invitation by Jesus to come to him, much like Wisdom’s call to hear and obey in Proverbs and other Jewish wisdom literature, thus emphasizing Jesus as the fulfillment and even embodiment of the Torah (see 5:17–20).

Interpretive Insights

11:20 Jesus began to denounce the towns in which most of his miracles had been performed. After introducing the fact of opposition to Jesus’ ministry in the first half of chapter 11 (11:6, 12, 16–19), Matthew turns to Jesus’ predictions of judgment on those cities that have experienced his powerful enacting of the kingdom. Matthew has been highlighting these miraculous deeds in chapters 8–9 and has referred to these healings and other miracles as the “deeds of the Messiah” (11:2).

they did not repent. Repentance has been tied to the reception of the kingdom in the preaching of both John the Baptist and Jesus (3:2; 4:17). This theme of repentance is one that draws from Israel’s prophets, who called God’s people to repent and return to their God in covenant loyalty (e.g., Isa. 59:20; Jer. 18:8; Ezek. 14:6; 18:30–31; Hosea 14:1–3). In Matthew a lack of repentance is evidenced by the Jewish leaders, who have rejected John’s call to repentance (3:2, 7–8; also 21:32) and will soon be characterized as lacking repentance in their demand for “a sign” from Jesus (12:38–41).

11:21 Chorazin . . . Bethsaida. Chorazin and Bethsaida are just to the north of the Sea of Galilee and are identified here as towns that have experienced the kingdom ministry of Jesus. Although Matthew mentions these towns nowhere else, Bethsaida is attested as a location of Jesus’ ministry elsewhere in the Gospels (e.g., Mark 8:22; Luke 9:10).

Tyre and Sidon. As Chorazin and Bethsaida have been paired here, so too are Tyre and Sidon, cities that had oracles of judgment spoken against them in the Old Testament Prophets (e.g., Jer. 25:17–22; Ezek. 28:21–22; Joel 3:4–5; Zech. 9:1–3). With great irony, their fate is favorably compared to the cities that have seen Jesus’ miracles but have not repented.

11:23 Capernaum. Jesus made Capernaum, on the northern side of the Sea of Galilee, his hometown (4:13), and it is the setting for many of the healings and miracles of chapters 8–9 (see 8:5; 9:1). Since Capernaum is Jesus’ home base, it is particularly incriminating that the town as a whole fails to receive Jesus’ message and repent in preparation for the coming reign of God.

No, you will go down to Hades. Allusions to Isaiah 14 are evoked in Jesus’ incriminations against Capernaum. The language of being “lifted to the heavens” and “going down to Hades” comes from Isaiah 14:13, 15, and is set in the context of a taunt against the king of Babylon. Babylon was Israel’s arch nemesis in the sixth century BC, and in Isaiah 14 Yahweh speaks of a time when Israel will mock Babylon for its arrogance (14:4–23). Although the rulers of Babylonian think they are indestructible (“I will ascend to heaven” [14:13 NETS]), Babylon will be humiliated and destroyed (“you will descend into Hades” [14:15 NETS]; cf. 14:22). “Hades” in the Septuagint (hades) renders the Hebrew (she’ol), which refers to the “realm of the dead” (NIV). Jesus’ message to those in Capernaum who have rejected the message of the kingdom and resisted his ministry is an analogous warning: their presumptuous arrogance will actually result in their destruction.

Sodom. As the prototypical city receiving judgment in the Old Testament (see Gen. 18:16–19:29), Sodom is used in a comparison with Capernaum: “It will be more bearable for Sodom on the day of judgment than for [Capernaum]” (11:24). Both sayings (about Chorazin/Bethsaida and about Capernaum) function as warnings against rejecting Jesus and the kingdom, and they function as encouragements to repent and respond in allegiance to Jesus, who demonstrates his authority by performing these miracles.

11:24 day of judgment. Jewish expectations included a final day of reckoning. At that time God would both vindicate the righteous—his covenantal people—and bring judgment on the wicked. The prophets most frequently refer to this eschatological time as the “day of the Lord” (e.g., Isa. 13:9; Ezek. 30:3; Joel 2:31; Amos 5:18; Obad. 1:15; Zeph. 1:14; Mal. 4:5; also used in 1 Thess. 5:1–2; 2 Pet. 3:10). Matthew here and in the surrounding context (10:15; 12:36) uses “day of judgment” to refer to that same final judgment (see also 2 Pet. 2:9; 3:7; 1 John 4:17).

11:25 hidden these things from the wise and learned, and revealed them to little children. In Jesus’ prayer to the Father (11:25–27) the twin motifs of revelation and hiddenness come to the fore. Matthew will highlight these themes across this section of his Gospel (11:1–16:20) and will particularly focus on them in the Parables Discourse (13:1–53). Given the hiddenness of the kingdom (its “not yet” quality), revelation and corresponding faith are needed in order to receive the word of the kingdom. Jesus’ prayer also signals the reversals of the kingdom: those who respond favorably to the kingdom message and messenger are unlikely recipients (as already at 5:3–10). Those of low status and who lack understanding—here exemplified by “little children”—will receive revelation about the kingdom (see comments on 18:2). Those expected to respond with understanding—“the wise and learned”—will experience the kingdom as hidden from them.

11:28–29 Come to me, all you who are weary . . . you will find rest. Jesus’ invitation to come to him for rest echoes motifs from Jewish wisdom literature, in which Wisdom (or the Torah) is personified as calling to all those who will listen and obey (e.g., Prov. 8; Sir. 6; 51; Wis. 6) (see the sidebar “Torah Motifs in Jewish Wisdom Literature”). Thus, in this context, Matthew portrays Jesus as the embodiment of Wisdom. This christological portrait is confirmed by the other references to and emphases on wisdom in chapter 11: (1) the inclusio formed by 11:2 and 11:19, which identifies Jesus’ actions with the actions of Wisdom; (2) the inversion of expected wisdom at 11:25.

11:30 my yoke is easy and my burden is light. “Yoke” (zygos) is a word frequently associated with the Jewish law, the Torah (e.g., Jer. 5:5; Sir. 6:30; 51:26; 2 Bar. 41:3; Acts 15:10). As a yoke would assist an animal or person in their work, the Torah was understood in Judaism to be God’s instruction, providing guidance for Israel’s communal life. It is significant for Matthew’s view of Jesus and the law that, while Jesus can speak of his yoke as a “light load” (phortion elaphron [11:30]), the Jewish leaders are characterized as placing “heavy loads” (phortia barea [23:4])on the Jewish people’s shoulders in their interpretation and use of the Torah. For Matthew, it is not the Torah that is burdensome, but instead particular ways of interpreting it and drawing from it for living.

Theological Insights: Jesus as God’s Wisdom

As we have seen in this passage, Proverbs 8 (along with some Second Temple Jewish texts) prefigures the connection that Matthew makes between Wisdom and Jesus. Other New Testament writers take up this connection and develop it. John’s Gospel begins by identifying Jesus with the “Word” (logos[1:1, 14]), which in Jewish writings was fairly interchangeable with Wisdom (e.g., Wis. 9:1–2).1John indicates that the Word was present and active at the creation of the world (compare with Wisdom in Prov. 8:22–31). A similar christological picture is present in Colossians 1:15–16. By this implicit comparison, “Paul has shifted the focus from God’s creation through . . . Wisdom to God’s creation through Christ.”2Finally, Paul makes explicit the connection between Jesus the Messiah and Wisdom when he writes of “Christ the power of God and the wisdom of God” (1 Cor. 1:24 [cf. 1:30]).

Teaching the Text

1. Jesus warns the people who have heard his message and seen his signs but have not responded in repentance. In concert with the Old Testament prophets, Jesus announces that God’s judgment will come upon those towns that have rejected his message of the kingdom. In fact, even the most evil cities of the ancient world are compared favorably with the fate of Capernaum, Chorazin, and Bethsaida, the towns that have been the recipients of Jesus’ ministry. Some have wondered if part of the reason John the Baptist does not fully recognize Jesus as doing what the Messiah would do (11:2–3) is that John envisions the Messiah as the bringer of judgment upon those unrepentant in Israel, as he himself has preached (3:7–12). In the present passage we see Jesus announcing that God will respond to people’s lack of repentance “on the day of judgment” (11:22, 24), but we do not see him enacting that judgment in the present. For Matthew, judgment waits until that final day (see 13:24–30; 16:27). Jesus does warn of the coming judgment based on how people have responded to his kingdom message and actions, but his work in the present focuses on giving rest to those who are weary and burdened (11:28–30).

2. The reversals of the kingdom extend to the revelation of God’s reign. According to Jesus in 11:25–27, those most expected to understand who he is and the signs of the arrival of the kingdom will experience the kingdom as hidden and opaque. The unexpectedness of the kingdom is due, in part, to the unlikely nature of the recipients of the kingdom. Those who are characterized as lacking understanding and status—little children—are those who receive revelation of the kingdom. This fits the theme of kingdom reversals elsewhere in Matthew (e.g., 18:1–5; 21:14–16; see also 9:9–13). What about this theme for preaching and teaching Matthew? It is a good reminder for us that no one sits outside the scope of God’s restoration activity. In fact, those whom we might be most likely to write off as unresponsive to and unable to understand Jesus and his kingdom message may be precisely those to whom God is revealing Jesus.

3. As Wisdom personified, Jesus offers rest for all those who will follow his ways. In contrast to those who teach the law in ways that are onerous and who fail to show people how to live faithfully by it, Jesus teaches and lives out the Torah in a way that provides rest for his followers. Since he is the very embodiment of Wisdom, his yoke is easy and light. His covenant loyalty provides the model for our own. Even more than this, because he is Wisdom, joining ourselves to Jesus and his way of living means that he teaches us the way: “Learn from me, for I am gentle and humble in heart, and you will find rest for your souls” (11:29).

Illustrating the Text

Jesus warns the people who have heard his message and seen his signs but have not responded in repentance.

Literature: A Christmas Carol, by Charles Dickens. In Dickens’s famous story, Ebenezer Scrooge is warned about his miserly way of life by three visiting ghosts: the Ghost of Christmas Past, the Ghost of Christmas Present, and the Ghost of Christmas Yet to Come. Scrooge has spent his whole life pursuing and hoarding money rather than caring for others, and these ghosts come to warn him of the dire future that awaits him for living this way. Yet the warnings are intended to change Scrooge—to stop him in his tracks and cause him to change his course. What the ghosts envision for Scrooge may not come to pass, if only he will embrace a life of generosity. Jesus’ warnings of future judgment for rejecting him are meant to function as a similar kind of deterrent for Matthew’s audience. Matthew highlights these warnings (11:20–24) alongside Jesus’ offer of wisdom and rest (11:25–30) in order to provide his readers with a choice. Which path will they take? Will they respond in faith to Jesus or reject him as Messiah? Only one path leads to life and rest.

It might be useful to share Dickens’s preface to A Christmas Carol. It illustrates the impact that the warnings to Scrooge were meant to have on Dickens’s audience: “I have endeavoured in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humour with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly.”3

As Wisdom personified, Jesus offers rest for all those who will follow his ways.

Film: The Mission. In this 1986 movie, Rodrigo Mendoza (played by Robert De Niro) is a mercenary slaver who makes his living off of kidnapping the natives from the Guaraní community and selling them to plantations. Mendoza murders his brother in a fit of passion and is then overcome by depression after the murder. A Jesuit priest, Father Gabriel (played by Jeremy Irons), who is ministering to the Guaraní, challenges Mendoza to take on a penance for his actions by carrying a large net full of heavy armor and weapons up a steep cliff along a waterfall in the South American jungle. Mendoza struggles with the weight of this penance in the rugged terrain. In a powerful scene, others seek to assist him, trying to remove the burden from him, but in the end the only ones who can offer him release are those he has sinned against. They alone can remove his burden. Once atop the cliff, he encounters a group of the very same people from among whom he had made slaves, and they cut loose the heavy net and push it into the river. His repentance and their forgiveness lead to true transformation and rest.

Teaching the Text by Jeannine K. Brown, Baker Publishing Group, 2016

Dictionary

Direct Matches

Earth

Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12 13).

Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

Father

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

Heaven

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).

Humble

In the OT, humility often refers to people of low social status, the disenfranchised, and those who suffer oppression and poverty (e.g., Prov. 22:22 23; Amos 2:7; Zech. 7:10). Scripture sometimes associates those socially marginalized with the ethical dimension of humility, thus making the social status equivalent to a subjective spiritual quality (Pss. 22:26; 37:11–17; 146:7–9; Zeph. 3:11–13). Social humiliation, however, does not necessarily lead to humility as a virtue. In a number of instances in the OT, the two remain distinct. In its subjective quality, humility involves submission to one in authority, usually to God (Exod. 10:3; Deut. 8:2–3, 16; Ps. 119:67, 71, 75). On some occasions humility is related to the act of repentance before God (e.g., Zeph. 2:1–3). When paired with “fear of the Lord,” humility implies a person who lives in a posture of pious submission before God (Prov. 15:31–33; 22:4).

Such is the case with Moses, whom the writer of Numbers describes in the following way: “Now Moses was a very humble man, more humble than anyone else on the face of the earth” (Num. 12:3). Moses’ humility in this situation is displayed in his intimate relationship with, and by his submissive attitude toward, the sovereign God (12:4–9).

In the NT, Christians take Christ as their model of humility (Matt. 11:29; Phil. 2:6–11). The NT writers also call on Christians to humble themselves before God (James 4:10; 1 Pet. 5:5–6) as well as others, including their enemies (Rom. 12:14–21; Phil. 2:3).

Light

God begins his creation with light, which precedes the creation of sun, moon, and stars and throughout Scripture is an unqualified good (Gen. 1:3 5, 15–18; Exod. 10:23; 13:21). In the ancient world, people rarely traveled at night and usually went to bed soon after sunset. The only light in the home was a small oil lamp set on a stand, which burned expensive olive oil. Light is a biblical synonym for life (Job 3:20; John 8:12). Seeing the light means living (Ps. 49:19; see also Job 33:30). Conversely, darkness is often a symbol of adversity, disaster, and death (Job 30:26; Isa. 8:22; Jer. 23:12; Lam. 3:2).

John, who offers perhaps the most profound meditations on light, claims that God is light (1 John 1:5). The predicate appropriates the intrinsic beauty of light, a quality that draws people’s hearts back to the author of beauty. For the apostle, light represents truth and signifies God’s will in opposition to the deception of the world (John 1:9; 12:46). Light stands for purity and signifies God’s holiness as opposed to the unrighteousness of the world (John 3:19–21). Light is where God is, and it radiates from the place of fellowship between God and his creation (John 1:7).

Save

“Salvation” is the broadest term used to refer to God’s actions to solve the plight brought about by humankind’s sinful rebellion and its consequences. It is one of the central themes of the entire Bible, running from Genesis through Revelation.

In many places in the OT, salvation refers to being rescued from physical rather than spiritual trouble. Fearing the possibility of retribution from his brother Esau, Jacob prays, “Save me, I pray, from the hand of my brother Esau” (Gen. 32:11). The actions of Joseph in Egypt saved many from famine (45:5 7; 47:25; 50:20). Frequently in the psalms, individuals pray for salvation from enemies that threaten one’s safety or life (Pss. 17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).

Related to this usage are places where the nation of Israel and/or its king were saved from enemies. The defining example of this is the exodus, whereby God delivered his people from their enslavement to the Egyptians, culminating in the destruction of Pharaoh and his army (Exod. 14:1–23). From that point forward in the history of Israel, God repeatedly saved Israel from its enemies, whether through a judge (e.g., Judg. 2:16; 3:9), a king (2 Kings 14:27), or even a shepherd boy (1 Sam. 17:1–58).

But these examples of national deliverance had a profound spiritual component as well. God did not save his people from physical danger as an end in itself; it was the necessary means for his plan to save them from their sins. The OT recognizes the need for salvation from sin (Pss. 39:8; 51:14; 120:2) but, as the NT makes evident, does not provide a final solution (Heb. 9:1–10:18). One of the clearest places that physical and spiritual salvation come together is Isa. 40–55, where Judah’s exile from the land and prophesied return are seen as the physical manifestation of the much more fundamental spiritual exile that resulted from sin. To address that far greater reality, God announces the day when the Suffering Servant would once and for all take away the sins of his people (Isa. 52:13–53:12).

As in the OT, the NT has places where salvation refers to being rescued from physical difficulty. Paul, for example, speaks of being saved from various physical dangers, including execution (2 Cor. 1:8–10; Phil. 1:19; 2 Tim. 4:17). In the midst of a fierce storm, Jesus’ disciples cry out, “Lord, save us! We’re going to drown!” (Matt. 8:25). But far more prominent are the places in the Gospels and Acts where physical healings are described with the verb sōzō, used to speak of salvation from sin. The healing of the woman with the hemorrhage (Mark 5:25–34), the blind man along the road (Luke 18:35–43), and even the man possessed by a demon (Luke 8:26–39), just to name a few, are described with the verb sōzō. The same verb, however, is also used to refer to Jesus forgiving someone’s sins (Luke 7:36–50) and to his mission to save the lost from their sins (Luke 19:10). Such overlap is a foretaste of the holistic salvation (physical and spiritual) that will be completed in the new heaven and earth (Rev. 21–22). The NT Epistles give extensive descriptions of how the work of Jesus Christ saves his people from their sins.

Wise

In the OT, wisdom is a characteristic of someone who attains a high degree of knowledge, technical skill, and experience in a particular domain. It refers to the ability that certain individuals have to use good judgment in running the affairs of state (Joseph in Gen. 41:33; David in 2 Sam. 14:20; Solomon in 1 Kings 3:9, 12, 28). It can also refer to the navigational skills that sailors use in maneuvering a ship through difficult waters (Ps. 107:27). Furthermore, wisdom includes the particular skills of an artisan (Exod. 31:6; 35:35; 1 Chron. 22:15 16). In all these cases, wisdom involves the expertise that a person acquires to accomplish a particular task. In these instances “wisdom” is an ethically neutral term, or at least that dimension is not emphasized. The wise are those who have mastered a certain skill set in their field of expertise.

The uniqueness of the OT wisdom literature (Job, Proverbs, Ecclesiastes, etc.) is that it highlights the moral dimension of wisdom. Here “wisdom” refers to developing expertise in negotiating the complexities of life and managing those complexities in a morally responsible way that honors God and benefits both the community and the individual. Although it is difficult to pin down a concise definition, one can gain a better understanding of wisdom by investigating two important dimensions: wisdom as a worldview, and the traits of a person who is considered to be wise.

Who is wise? First, the wise are those involved in a lifelong process of character development. They manifest the virtues of righteousness, justice, and equity (Prov. 1:3; 2:9). The embodiment of these virtues culminates in the description of the woman of noble character at the conclusion of Proverbs (31:10–31). She exhibits self-control, patience, care, diligence, discipline, humility, generosity, honesty, and fear of the Lord (cf. James 3:13–18). She is the epitome of wisdom in its maturity and the model that all should emulate.

Second, the wise know the value of words and how to use them. They know when to speak, what to say, and how to say it (Job 29:21–22; Prov. 15:23; 25:11; Eccles. 3:7; 12:9–10). Wisdom and the wise place a premium on the power of words.

Third, the wise place great importance on relationships and on interaction with others. The wise person is the one who is open to the give-and-take of relationships (Prov. 27:5–6, 17, 19). Such a person develops the humility necessary to receive correction and criticism from others. Hearing criticism and changing wrong behavior are integral to wisdom (3:1–11). The wise appreciate insightful criticism because it helps them live life more productively (15:12). Wisdom is, ultimately, relational.

Fourth, the wise person develops the art of discernment (Prov. 1:2, 4–6). The sage is equipped with the ability to think critically. The very quality of wisdom itself invites the re-forming and rethinking of ideas. Sages are not interested in pat answers (26:4–5). Proverbs 16:1–9 throws a wrench in the conventional cogs of wisdom, claiming that although humans make their plans, God has the final say. Both Job and Ecclesiastes go head to head with conventional beliefs, probing more deeply into the complexities of life and the relationship between human and divine. No easy answers exist here. In contrast, fools do not use their mental faculties. They view wisdom as a commodity, a matter of learning some techniques, accepting certain beliefs, and memorizing a few proverbs (17:16). The wise, however, know that wisdom involves the art of critical thinking and interacting with others.

Fifth, and most fundamental, the wise person takes a God-centered focus toward life. Wisdom literature affirms, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job 28:28; Eccles. 12:13). That this is the beginning step in the process of gaining wisdom means that one who misses this step can proceed no further along the path to wisdom. The fear of the Lord is to wisdom as the letters of the alphabet are to forming words. The wise gain wisdom by being in relationship with the Lord (Prov. 3:5–8). The fear of the Lord is the beginning as well as the culmination of wisdom.

Wisdom is a highly prized quality, superior to might and power (Prov. 25:15; Eccles. 9:13–16), and one must diligently seek it (Prov. 2:1–5). Yet in the end, wisdom is a gift that only God can give (Prov. 2:6–8; 1 Kings 3:9).

Yoke

A wooden crosspiece fastened to the neck and shoulders of one or, more often, two animals (e.g., 1 Sam. 6:7) to facilitate labor. Yokes were also used by individuals to balance a load suspended from the shoulders (Num. 4:10, 12; 13:23). As such, the yoke also functioned as a symbol of subjection (Gen. 27:40; Lev. 26:13; Deut. 28:48; Jer. 27:2 7; Gal. 5:1; 1 Tim. 6:1), sometimes of joint labor (2 Cor. 6:14; Phil. 4:3), and is closely associated with pairs of animals (Luke 14:19; 1 Sam. 11:7). See also Weights and Measures.

Direct Matches

Humble

In the OT, humility often refers to people of low social status, the disenfranchised, and those who suffer oppression and poverty (e.g., Prov. 22:22–23; Amos 2:7; Zech. 7:10). Such people often are referred to as the ’anawim (e.g., Ps. 9:12, 18; Isa. 32:7; 61:1; Amos 2:7; 8:4). The Hebrew word ’anah is frequently translated by the English words “oppress” and “afflict.” The word denotes the sexual humiliation of women (Gen. 31:50; Ezek. 22:10–11), military oppression (Judg. 16:5–6, 19), and oppression that comes with slavery (Gen. 15:13; Exod. 1:12; Deut. 26:6). As a social status, humility is synonymous with those marginalized by society.

Scripture sometimes associates those socially marginalized with the ethical dimension of humility, thus making the social status equivalent to a subjective spiritual quality (Pss. 22:26; 37:11–17; 146:7–9; Zeph. 3:11–13). Social humiliation, however, does not necessarily lead to humility as a virtue. In a number of instances in the OT, the two remain distinct. In its subjective quality, humility involves submission to one in authority, usually to God (Exod. 10:3; Deut. 8:2–3, 16; Ps. 119:67, 71, 75). On some occasions humility is related to the act of repentance before God (e.g., Zeph. 2:1–3). When paired with “fear of the Lord,” humility implies a person who lives in a posture of pious submission before God (Prov. 15:31–33; 22:4).

Humbleness

Meekness

The quality of placing the interests of others before oneself. Meekness is vulnerable to connotations of inferiority (1 Sam. 9:21). The term is often applied to the socially inferior (women, slaves, eunuchs, children), who took on a servile capacity in the home. The Greeks and the Romans knew from their mythology that pride (hybris) was a fundamental human flaw (see the myth of Daedalus and Icarus). But its opposite, meekness, was not especially praised, with most people pursuing a middle course. But God removed any sense of inferiority, and therefore a need for a middle course, by empowering the meekness of two great servants. This biblical virtue is attributed first to Moses (Num. 12:3) and then to Jesus (Matt. 11:28–30; 2 Cor. 10:1). Before redeeming Israel from slavery, God delivered Moses from obscurity in the wilderness. He stood in direct contrast to the arrogance of Pharaoh (Exod. 10:3). On several occasions, Moses put the interests of God’s people before his own (e.g., Exod. 32:30–34; 33:12–14). Paul offers a similar narrative about God’s Son, who took on the form of a slave; and after being mocked, he suffered the most humiliating of deaths, that on a cross. But God raised him from death and seated him at his right hand (Phil. 2:5–11). The apostle’s readers would have made an immediate comparison with Nero, who presumed his own deification. The first followers of Jesus distinguished themselves by making humility central to Christian living (e.g., Phil. 2:1–5; 1 Thess. 2:6–8; James 1:21). Jesus pronounced blessing upon all who are meek, those who desire God’s best for all people, even their enemies, and promised that they will inherit the land for which he and Moses toiled (Matt. 5:5; 7:12; cf. Deut. 8:2; Ps. 37:11). In context, meekness takes on the sense of controlled power. Through Isaiah, God promised a day set aside to humble the arrogant and raise the spirits of the humble (Isa. 2:11–12).

Secondary Matches

The following suggestions occured because Matthew 11:25-30 is mentioned in the definition.

Call

A call or calling is God’s summons to live one’s life in accordance with his purposes. At creation God instructed Adam to fill the earth and subdue it, and to have dominion over it. God created Eve to be Adam’s lifelong companion and to help him fulfill this task (Gen. 1:28). Thus, in the broader (universal) sense, the notion of calling includes the ordinances that God established at creation: work (Gen. 2:15), marriage (2:18, 24), building a family (1:28), and Sabbath rest (2:2–3).

When Adam and Eve disobeyed God, they became alienated from God (Gen. 3:6–19). Their fall brought the same plight of alienation from God upon all humanity. However, it did not abolish the human duty to carry out God’s original creation ordinances. Since God showers his blessings on everyone alike (common grace), all human beings possess gifts and are given opportunities to “fill” the earth and “subdue” it. Thus, everyone participates in the universal call (Acts 17:25–26). This has come to be called the “cultural mandate.”

However, God’s original intention was to have communion with human beings. This could not be realized unless he made provision for human beings to be reconciled with him. Against this backdrop, God initiated his plan to redeem people from their plight of spiritual alienation.

The general call. The promise of God to bring deliverance through a future descendant of Eve established the provision for individuals (e.g., Adam, Abel, Seth, Noah) to be “called” back into a relationship of favor with him (Gen. 3:15). The first occasion when this call is made explicit is in God’s call to Abram to leave his country and go to a land that God would show him (11:32–12:1). God promised that Abram would become the father of a nation (12:2–3). In response to God’s call and his promise, Abram believed God, and it was credited to him as righteousness (15:6). Abram’s call was implicitly twofold. First, it was a general call to acknowledge this God as the true God and yield to his lordship. Second, it entailed a specific call to leave his country and journey toward a new country.

Several generations later, God appointed Moses to lead these descendants of Abraham out of Egypt, where they had lived for four hundred years. God’s act of delivering them from slavery in Egypt also symbolized redemption from sin’s bondage (Exod. 20:2). God had called the people by means of a covenant to be his own special people, to serve him as a kingdom of priests and a holy nation (19:5–6). This was a call to set their lives apart for God by living according to his commands. This general call was more than a verbal summons; it was also the means God used to bring his people into existence (Hos. 11:1).

The NT indicates there is a general call to all people to believe in Christ (Matt. 11:28; Acts 17:30) that becomes effective in the ones that God has already chosen (Matt. 22:14; Acts 13:48; Eph. 1:4–5). The latter, which theologians identify as the “effectual call,” is what Paul refers to when he says, “Those God foreknew he also predestined to be conformed to the image of his Son. . . . And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified” (Rom. 8:29–30). Thus, this is also a sovereign call.

Particular callings. God has endowed each individual Christian with a particular gift set and calls each one to use those gifts in a variety of ways in service to him (1 Pet. 4:10). These callings include one’s occupation, place of residence, status as married or single, involvement in public life, and service in the local church. In the OT, God gifted Bezalel and “filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills” (Exod. 35:31–32) to beautify the tabernacle. In the parable of the talents, Jesus teaches that God has made each of us stewards of whatever he has entrusted to us; we are to become skilled in the use of our gifts and to seek opportunities to use them in service to him (Matt. 25:14–30). Desire is an important factor in discerning one’s particular callings (Ps. 37:4). One’s particular calling is progressive, unfolding through the different seasons of one’s life (Eph. 2:10; 1 Cor. 7:20, 24). No particular calling is more “sacred” than another in God’s eyes.

Called

Calling

God

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

Imagery of God

God’s character and attributes are revealed primarily through the use of imagery, the best and most understandable way to describe the mysterious nature of God. Scripture employs many images to describe God’s being and character. Some examples follow here.

God is compared to the father who shows compassion and love to his children (Ps. 103:13; Rom. 8:15). The father image is also used by the prophets to reveal God’s creatorship (Isa. 64:8). Jesus predominantly uses the language of “Father” in reference to God (Mark 8:38; 13:32; 14:36), revealing his close relationship with the Father. God is also identified as the king of Israel even before the Israelites have a human king (1 Sam. 10:19).

The Psalter exalts Yahweh as the king, acknowledging God’s sovereignty and preeminence (Pss. 5:2; 44:4; 47:6–7; 68:24; 74:12; 84:3; 95:3; 145:1). God is metaphorically identified as the shepherd who takes care of his sheep, his people, to depict his nature of provision and protection (Ps. 23:1–4). The image of the potter is also employed to describe the nature of God, who creates his creatures according to his will (Jer. 18:6; Rom. 9:20–23). In Hos. 2:4–3:5 God is identified as the long-suffering husband of the adulterous wife Israel. In the setting of war, God is depicted as the divine warrior who fights against his enemy (Exod. 15:3).

God is also referred to as advocate (Isa. 1:18), judge (Gen. 18:25), and lawgiver (Deut. 5:1–22). The image of the farmer is also frequently adopted to describe God’s nature of compassionate care, creation, providence, justice, redemption, sanctification, and more (e.g., Isa. 5:1–7; John 15:1–12). God is often referred to as the teacher (Exod. 4:15) who teaches what to do, as does the Holy Spirit in the NT (John 14:26). The Holy Spirit is identified as the counselor, the helper, the witness, and the guide (John 14:16, 26; 15:26). God is often metaphorically compared to various things in nature, such as rock (Ps. 18:2, 31, 46), light (Ps. 27:1), fire (Deut. 4:24; 9:3), lion (Hos. 11:10), and eagle (Deut. 32:11–12). In particular, the Davidic psalms employ many images in nature—rock, fortress, shield, horn, and stronghold (e.g., Ps. 18:2)—to describe God’s perfect protection.

Last, anthropomorphism often is employed to describe God’s activities. Numerous parts of the human body are used to speak of God: face (Num. 6:25–26), eyes (2 Chron. 16:9), mouth (Deut. 8:3), ears (Neh. 1:6), nostrils (Exod. 15:8), hands (Ezra 7:9), arms (Deut. 33:27), fingers (Ps. 8:3), voice (Exod. 15:26), shoulders (Deut. 33:12), feet (Ps. 18:9), and back (Exod. 33:21–22).

Names and Attributes of God

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13–15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life. (See also Names of God.)

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Below are further explanations of some of the representative attributes of God.

Holiness. The moral excellence of God is the attribute that underlies all other attributes. Thus, all God’s attributes can be modified by the adjective holy: holy love, holy justice, holy mercy, holy righteousness, holy compassion, holy wisdom, and so forth. God is the only supremely holy one (1 Sam. 2:2; Rev. 15:4). God’s name is also holy; those who profane God’s name are condemned as guilty (Exod. 20:7; Lev. 22:32). God is depicted as the one who has concern for his holy name, which the Israelites profaned among the nations; God actively seeks to restore the holiness of his defiled name (Ezek. 36:21–23). God’s holiness is revealed by his righteous action (Isa. 5:16). Not only is God holy, but also he expects his people to be holy (Lev. 11:45; 19:2). All the sacrificial codes of Leviticus represent the moral requirements of holiness for the worshipers. Because of God’s character of holiness, he cannot tolerate sin in the lives of people, and he brings judgment to those who do not repent (Hab. 1:13).

Love and justice. Because “God is love,” no one reaches the true knowledge of God without having love (1 John 4:8). Images of the father and the faithful husband are frequently employed to portray God’s love (Deut. 1:31; Jer. 31:32; Hos. 2:14–20; 11:1–4). God’s love was supremely demonstrated by the giving of his only Son Jesus Christ for his people (John 3:16; Rom. 5:7–8; 1 John 4:9–10). God expects his people to follow the model of Christ’s sacrificial love (1 John 3:16).

God’s justice is the foundation of his moral law and his ways (Deut. 32:4; Job 34:12; Ps. 9:16; Rev. 15:3). It is also seen in his will (Ps. 99:4). God loves justice and acts with justice (Ps. 33:5). God’s justice is demonstrated in judging people according to their deeds—punishing wickedness and rewarding righteousness (Ezek. 18:20; Ps. 58:11; Rev. 20:12–13). God establishes justice by upholding the cause of the oppressed (Ps. 103:6) and by vindicating those afflicted (1 Sam. 25:39). God is completely impartial in implementing justice (Job 34:18–19). As with holiness, God requires his people to reflect his justice (Prov. 21:3).

God keeps a perfect balance between the attributes of love and justice. God’s love never infringes upon his justice, and vice versa. The cross of Jesus Christ perfectly shows these two attributes in one act. Because of his love, God gave his only Son for his people; because of his justice, God punished his Son for the sake of their sins. The good news is that God’s justice was satisfied by the work of Jesus Christ (Rom. 3:25–26).

Righteousness and mercy. God’s righteousness shows his unique moral perfection. God’s nature, actions, and laws display his character of righteousness (Pss. 19:8–9; 119:137; Dan. 9:14). “Righteousness and justice” are the foundation of God’s throne (Ps. 89:14). God’s righteousness was especially demonstrated in the work of Jesus Christ (Rom. 3:21–22). God’s righteousness will ultimately be revealed in his final judgment (Rev. 19:2; 20–22; cf. Ps. 7:11).

The English word “mercy” renders various words in the original languages: in Hebrew, khesed, khanan, rakham; in Greek, charis, eleos, oiktirmos, splanchnon. English Bibles translate these variously as “mercy,” “compassion,” “grace,” “kindness,” or “love.” The word “mercy” is chosen here as a representative concept (cf. Ps. 86:15). God’s mercy is most clearly seen in his act of forgiving sinners. In the Psalter, “Have mercy on me” is the most common form of expression when the psalmist entreats God’s forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is shown abundantly to his chosen people (Eph. 2:4–8). Because of his mercy, their sins are forgiven (Mic. 7:18), their punishments are withheld (Ezra 9:13), and even sinners’ prayers are heard (Ps. 51:1; Luke 18:13–14). God is “the Father of mercies” (2 Cor. 1:3 NRSV).

God keeps a perfect balance between righteousness and mercy. His righteousness and mercy never infringe upon each other, nor does one operate at the expense of the other. God’s abundant mercy is shown to sinners through Jesus Christ, but if they do not repent of their sins, his righteous judgment will be brought upon them.

Faithfulness. God’s faithfulness is revealed in keeping the covenant that he made with his people. God “is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments” (Deut. 7:9). God is faithful to his character, his name, and his word (Neh. 9:8; Ps. 106:8; 2 Tim. 2:13; Heb. 6:13–18). God’s faithfulness is clearly seen in fulfilling his promise (Josh. 23:14). God showed his faithfulness by fulfilling all the promises that he made to Abraham (Gen. 12:2–3; Rom. 9:9; Gal. 4:28; Heb. 6:13–15), by having Solomon build the temple that he promised to David (2 Sam. 7:12–13; 1 Kings 8:17–21), and by sending his people into exile in Babylon and returning them to their homeland (Jer. 25:8–11; Dan. 9:2–3). God’s faithfulness was ultimately demonstrated by sending Jesus Christ, as was promised in the OT (Luke 24:44; Acts 13:32–33; 1 Cor. 15:3–8).

Goodness. Jesus said, “No one is good—except God alone” (Mark 10:18). God demonstrates his goodness in his actions (Ps. 119:68), in his work of creation (1 Tim. 4:4), in his love (Ps. 86:5), and in his promises (Josh. 23:14–15).

Patience. God is “slow to anger” (Exod. 34:6; Num. 14:18), which is a favorite expression for his patience (Neh. 9:17; Pss. 86:15; 103:8; Joel 2:13). God is patient with sinful people for a long time (Acts 13:18). Because of his patient character, he delays punishment (Isa. 42:14). For instance, God was patient with his disobedient prophet Jonah and also with the sinful people of Nineveh (Jon. 3:1–10). The purpose of God’s patience is to lead people toward repentance (Rom. 2:4).

God of the Trinity

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

Humility

Imitate

To appropriate the thought or behavior of others. God warns Israel not to imitate “the detestable ways of the nations” (Deut. 18:9; cf. Exod. 23:24; Lev. 18:3). Israel’s desire for cultural assimilation, leading to idolatry, incurs divine judgment (2 Kings 17:15; Ezek. 20:32; 25:8). The NT carries forward this warning to Christians, who must embrace their citizenship in heaven (Phil. 3:20; cf. Rom. 12:1–2; James 4:4; 1 John 2:15; 5:5, 19).

Inversely, to imitate the humility of Christ, complete submission to the will of God, regardless of the cost, is a core virtue (Phil. 2:1–11; Titus 3:2; cf. Matt. 11:28–30). Paul invites others to imitate him as he imitates Christ (1 Cor. 11:1; 2 Thess. 3:7–9; 2 Tim. 3:10–12). By obeying Christ, a disciple imitates God (Eph. 5:1–2).

Imitation incarnates faith. To this end, Jesus spends time with his disciples, allowing them to observe his way for approximately three years before submitting to the painful conclusion of God’s will for his earthly ministry (Mark 3:14; 14:36). Jesus commands his disciples to imitate his washing of their feet, a task normally reserved for the lowest household slave (John 13:12–20), and to pick up their own crosses (Mark 8:34 pars.). “A student,” he reminds them, “is not above his teacher, but everyone who is fully trained will be like his teacher” (Luke 6:40).

Lord's Prayer

This prayer, found but not named as such in Matt. 6:9–13; Luke 11:2–5 (see also Did. 8.2, which follows the Matthean version), is a version of the Jewish Qaddish prayer revised around the theme of the kingdom of God and is a paradigmatic model of prayer given by Jesus to his followers.

Jesus and Prayer

Prayer was a key element of Jewish piety and devotion to God. It was a large part of meetings in synagogues, annual festivals, worship in the temple, and daily recitals of the words of the law. Jesus is remembered as withdrawing into lonely and desolate places for times of prayer (Mark 1:35; 6:46), most poignantly in the garden of Geth-semane (Mark 14:32–42 pars.). Jesus’ time in the wilderness probably was a time of prayer and fasting as well (Mark 1:12–13 pars.). Besides the Lord’s Prayer, another prayer of Jesus celebrates God’s revelation to the disciples after their short itinerant mission (Matt. 11:25–26 // Luke 10:21).

The evangelist Luke emphasizes Jesus at prayer more than any other Gospel writer. Luke’s Gospel portrays Jesus as praying at his baptism (3:21), prior to his selection of the Twelve (6:12–13), prior to Peter’s confession of him as Messiah (9:18), at his transfiguration (9:28–29), prior to his teaching on the Lord’s Prayer (11:1), for Peter (22:32), and twice while on the cross (23:34, 46). Jesus also taught much about prayer, concerning how his disciples are or are not to pray and how to show genuine devotion in the kingdom community without hypocrisy (Mark 11:24–25; Matt. 5:44 // Luke 6:28; Matt. 6:5–8; Luke 11:5–13; 18:1–14; 21:36).

In the Fourth Gospel, Jesus’ prayers underscore the unique nature of the relationship between the Father and the Son (John 11:41–42; 12:27–28). Jesus’ high priestly prayer for the disciples concerns their preservation and the role of the Holy Spirit in their lives (17:1–26). A distinctive characteristic of Jesus’ prayers is that God is addressed by the Aramaic word abba (“father”), and this became common in early Christian worship (Rom. 8:15; Gal. 4:6).

The Lord’s Prayer: Matthew and Luke

The Lord’s Prayer takes distinct forms in Matthew and in Luke (see table 2). The differences in the two prayers might be attributable to Jesus teaching two different versions. More likely, Matthew and Luke both knew the prayer from a common source (written or oral), and Matthew’s version is a more liturgical elaboration of Luke’s shorter and more “original” version. Matters are complicated somewhat by the fact that later Christian scribes had a propensity for harmonizing the two prayers and sometimes amended them in their respective manuscripts. Both prayers agree that (1) God is the Holy Father, (2) the kingdom is yet to come in its fullness, (3) followers of Jesus depend on God for their daily provisions, (4) followers of Jesus depend on God for forgiveness, (5) which is reciprocated in the forgiveness of others, and include (6) the supplication that God not let them fall into the final tribulation.

Table 2. The Lord’s Prayer in Matthew and Luke

Matthew 6:9-13….Luke 11:2-4

Our Father in heaven,….Father,

hallowed be your name,….hallowed be your name,

your kingdom come,….your kingdom come.

your will be done, on earth as it is in heaven….

Give us today our daily bread….Give us each day our daily bread.

And forgive us our debts,….Forgive us our sins,

as we also have forgiven our debtors….for we also forgive everyone who sins against us.

And lead us not into temptation,….And lead us not into temptation.

But deliver us from the evil one….

For your is the kingdom and the power and the glory forever. Amen. [added in some later manuscripts; see NIV mg.]….

The Lord’s Prayer: The Petitions

The prayer can be broken up into a number of petitions. First is the petition addressed to God as Father and self-sanctifier. God is invoked as Father, and his name represents both his character as a loving father and his authority as the master over all creation. The prayer is theocentric, and it reads literally “let your name be sanctified,” which is a plea that God’s holiness will become more and more evident. The Lord’s Prayer is not some kind of “I want” list, but rather a burst of praise expressing the hope that God’s sheer goodness and Godness will be acknowledged by all.

The second petition is for God to finally establish his kingdom. The “kingdom of God” is more akin to God’s reign, rule, or government. It is referred to rarely in the OT (e.g., Dan. 2:44; Obad. 21); much more prominent is the theme of God as “king.” In many of the psalms God already is king of Israel and the nations (e.g., Pss. 93–99), and yet the prophets could look forward to the day when Yahweh would again show himself to be king precisely through his deliverance of Israel, which would be the ultimate expression of the kingly power (e.g., Isa. 52:7; Zech. 14:9). The prayer for the coming of the kingdom of God is a prayer for God to establish his reign or rule in its final and full manifestation on earth. Although the kingdom was partially present during Jesus’ ministry by virtue of his exorcisms and healings (e.g., Mark 1:15; Luke 11:20), it still awaits its final consummation. Matthew’s version has “on earth as it is in heaven” and may indicate a millennial view of the kingdom as supplanting earthly kingdoms, resulting in the transformation of the present age. The petition does not promote escapism from the world but rather points toward its eventual redemption and transformation by the glorious power of heaven becoming a reality upon the earth.

Third is the petition for daily provision of physical needs. The “daily bread” petition looks to God as the provider and caregiver of his people. Elsewhere in the Sermon on the Mount/Plain, Jesus preaches dependence on God as a means of escaping the worry and lure of wealth and money (Matt. 6:25–33 // Luke 12:22–34). Bread was a powerful symbol for sustenance and life (e.g., Prov. 22:9; Lam. 2:12; John 6:35, 48; Sir. 29:21; 34:25). The petition assumes that God is interested in the most mundane aspects of human existence, and that he gives what is needed, not always what is wanted. God sustains his people in their hour of need as proof of his fatherly care and compassion.

Fourth is the petition for divine forgiveness in coordination with mutual forgiveness among the community of Jesus’ followers. The prayer does not ask God to forgive persons who then in turn forgive others; rather, in reverse, the prayer implies that God forgives in the same way that humans forgive each other (Matthew) or on the basis of humans forgiving each other (Luke). The role of mutual forgiveness within the new covenant community is spelled out clearly by Paul in Colossians: “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (Col. 3:13).

Fifth is the petition to be spared eschatological tribulation and the malevolence of Satan. The word peirasmos can mean “testing,” “trial,” “temptation,” or even “tribulation” or “ordeal.” The prayer could constitute a plea for help in the face of personal trials and struggles in the believer’s life and in the journey of discipleship (e.g., 1 Cor. 10:13; James 1:2), or it could denote a request to be kept from the eschatological ordeal that will precede the final and full establishment of the kingdom of God (e.g., Mark 14:36, 38; Rev. 3:10). Importantly, what is feared in this prayer is not experiencing the peirasmos but rather succumbing to it—the fear of failure. In addition, the prayer asks to be delivered from ho ponēros, “evil,” or (more likely) “the evil one” (cf. Matt. 5:39)—that is, the devil or Satan. God tests his people to strengthen them and prove their faithfulness, while Satan tempts people to subdue and destroy them. This prayer acknowledges the fragility and helplessness of the human state in the face of human, spiritual, and cosmic evil. The prayer seeks liberation from evil in the coming reign of God’s eschatological kingdom.

The Lord’s Prayer: The Theology

The theological framework, ethical exhortation, and social dynamics created or presupposed by the prayer are as follows.

First, God is the Father of the followers of Jesus. This is axiomatic in the Gospels and is repeated by the Christian prayer that addresses God the Father as “Abba” (Rom. 8:15; Gal. 4:6).

Second, an overarching importance is attached to the kingdom of God as the context in which all prayer is prayed. The tension of the prayer—the very fact of needs and the threat of continuing perils—exists only because God’s plan to restore Israel and renew creation has not yet been put into full effect. God’s kingdom has broken into the world through the work of the Son of God and the giving of the Holy Spirit, and yet it still awaits a final consummation, when God is “all in all” (1 Cor. 15:28) and finally repossesses the world for himself. The prayer presupposes the “now” and the “not yet” of God’s saving action and balances prayers of triumph and lament in light of current temptations and the coming victory of God.

Third, in this prayer salvation not only is spiritual (understood as going to heaven when one dies) but also involves the physical well-being of a person and healthy relationships within the believing community. Just as God is concerned with physical human needs, so should humans be with their fellow humans. If human beings forgive, then God also forgives them. Human relations are to mirror the values of heaven and the vision of the kingdom.

Fourth, the world order currently exists in partial subjugation to evil powers opposed to God’s rule, which is simply part of the dire situation of “this age.” The prayer presupposes an apocalyptic worldview characterized by dualism (God/Satan, good/evil, present/future, etc.), the necessity of encountering and persevering against evil, and divine intervention to put the world order right and replace it with the kingdom of God.

Fifth, discipleship involves a variety of traits and characteristics. This prayer depicts the disciple as trusting and as exhibiting faith in God’s purpose and plan. The prayer presumes that disciples cling to God in dependence upon him in their day-to-day need. The prayer assumes that disciples try to imitate God in reflecting goodness, love, holiness, and peace in their respective communities. The prayer also admonishes endurance in the face of trials and persistence (not repetitiveness) in the discipline of prayer.

Sixth, although the prayer does not have an explicit Christology, one can be found implicitly. It seems implied that Jesus is a mediator between the Father and the disciples, and that he possesses an important role in the final manifestation of the kingdom. It is, after all, the disciples of Jesus who are promised a special place in the kingdom and a special relationship with the God of Israel.

Summary

The Lord’s Prayer has remained a common thread in the devotional life of followers of Jesus for two millennia because it is simple, memorable, poignant, and yet profound. It is not the prayer of an elite few; it belongs to all who cry out to God as Father and see the way to God in Jesus Christ, the exalted Lord and Messiah of Israel. As teachings of Jesus hold immeasurable significance for the life, faith, praxis, and service of his followers, this prayer encapsulates a motif of Jesus’ own mission: God as king and the love of God for his own people.

Petition

A distinction needs to be made between the various occurrences of the words “pray” and “prayer” in most translations of the Bible and the modern connotation of the same words. In the OT, the main Hebrew words translated as “to pray” and “prayer” (palal and tepillah) refer to the act of bringing a petition or request before God. They do not normally, if ever, refer to the other elements that we today think of as being included in the act of praying, such as praise or thanksgiving. The same is the case in the NT, where the main Greek words translated “to pray” and “prayer” (proseuchomai and proseuchē) also specifically denote making a petition or request to God. But other words and constructions in both Testaments are also translated “to pray” and “prayer,” and this article will deal with the larger concept, including praise, thanksgiving, petition, and confession, as opposed to the narrower meaning of the particular Hebrew and Greek terms (see also Praise; Thanksgiving; Worship).

Old Testament

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

Many of the prayers in the OT are explicitly set in a covenantal context. God owes nothing to his creatures, but God has sworn to be faithful to those with whom he has entered into covenant. Thus, many OT prayers specifically appeal to the covenant as a motivation for both those praying and God’s answering (1 Kings 8:23–25; Neh. 1:5–11; 9:32; Pss. 25:10–11; 44:17–26; 74:20; 89:39–49). In postexilic books such as Ezra, Nehemiah, and Daniel, an important feature in the recorded prayers is the use of prior Scripture, praying God’s words (many times covenantal) back to him (in the NT, see Acts 4:24–30). Also, the closeness engendered by the covenant relationship between God and his people was unique in the ancient Near Eastern context. So Moses can marvel, “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?” (Deut. 4:7).

Prayer must be made from a heart that is right toward God. There is no guarantee that God will hear every prayer (Ps. 66:18; Prov. 1:28; Isa. 1:15; 59:2). For the most part, the “rightness” that God requires in prayer is “a broken and contrite heart” (Ps. 51:17; cf. Isa. 66:2).

Although several passages talk about prayer in the context of sacrifice (e.g., Gen. 13:4), there is surprisingly little emphasis on prayer in the legal texts about sacrifice in the Pentateuch, no prescriptions for the kinds of prayer or the words that are to be said in connection with the sacrifices. Interestingly, however, in later, perhaps postexilic contexts, where there is no temple and therefore no sacrifice, we find texts such as Ps. 141:2, where the petitioner asks God to accept prayer as if it were an offering of incense and the evening sacrifice (cf. Prov. 15:8; in the NT, see Rev. 5:8).

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.

There is a striking honesty, some would even say brashness, evident in many OT prayers. Jeremiah laments that God has deceived both the people (Jer. 4:10) and Jeremiah himself (20:7) and complains about God’s justice (12:1–4). Job stands, as it were, in God’s face and demands that the Almighty answer his questions (Job 31:35–37). The psalmist accuses God of having broken his covenant promises (Ps. 89:39). While it is true that God does, to some extent, rebuke Jeremiah and Job (Jer. 12:5; Job 38–42), he does not ignore them or cast them aside. This would seem, ultimately, to encourage such honesty and boldness on the part of those who pray.

Literarily, accounts of prayers in narratives serve to provide characterizations of the ones praying. The recorded prayers of people such as Abraham, Moses, Hannah, Ezra, and Nehemiah demonstrate their true piety and humility before God. By contrast, the prayer of Jonah recorded in Jon. 2, in its narrative context, betrays a certain hypocrisy on the part of the reluctant prophet.

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Although recent scholarship has demonstrated that “Abba” is not the equivalent of our “daddy,” it expresses a certain intimacy that goes beyond what was prevalent at the time, but retains an element of reverence as well. God is not just “Father,” but “our Father in heaven” (Matt. 6:9). Even Jesus addresses God as “Holy Father” (John 17:11), “Righteous Father” (John 17:25), and “Father, Lord of heaven and earth” (Matt. 11:25). And Paul, as mentioned earlier, uses a buffer zone, rarely in his epistles using the word “Father” by itself, but instead referring to “God our Father” (e.g., Rom. 1:7) and frequently using the phrase “the God and Father of our Lord Jesus Christ” (Rom. 15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; cf. Eph. 1:17; Col. 1:3). God is our Father, but still he is a Father before whom one reverently kneels (Eph. 3:14).

Prayer to God is now to be made in the name of Jesus (Matt. 18:19–20; John 14:13; 15:16; 16:23–26). While there is some debate as to the exact nuance of this idea, it seems clear that, at the very least, prayers in Jesus’ name need to be ones that Jesus would affirm and are in accordance with his holy character and expressed will. It is, in essence, saying to God that the prayer being offered is one that Jesus would approve.

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. The instances of this in the NT are rare, however, and generally either exclamatory or rhetorical (Acts 7:59; 1 Cor. 16:22; Rev. 22:20). The norm would still seem to be that prayer is to be made to the Father, through Jesus’ name.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

Pray

Old Testament

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Prayer

Old Testament

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Predestination

The term “predestination” means “to determine or decide something beforehand.” Some form of the Greek verb proorizō (“to determine beforehand”) occurs six times in the NT (Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11). It is practically synonymous with the concept of foreordination and is closely related to divine foreknowledge (Acts 2:23; Rom. 8:29; 1 Pet. 1:1–2, 20). Various Scriptures indicate that God the Father is the one who predestines (John 17:6–10; Rom. 8:29; Eph. 1:3–5; 1 Pet. 1:2).

The specific objects of predestination are humans, angels, and the Messiah. These divine predeterminations occurred before the creation of the world and were motivated by the love of God (Eph. 1:4–5). In regard to humans, this means that in eternity past, God determined that some individuals would be the recipients of his salvation. However, this determination does not rule out the necessity of human choice, responsibility, and faith. The decision to predestine some individuals for salvation was based not upon anything good or bad in the recipients, but solely on God’s good pleasure and according to his holy, wise, and eternal purpose (Isa. 46:10; Acts 13:48; Rom. 11:33).

Predestination as Part of God’s Larger Plan

The scope of God’s plan. Predestination is a part of God’s all-encompassing eternal plan (Isa. 40:13–14; Rom. 11:34; Eph. 1:11). Several terms express God’s plan. Among these are his “decree” (Ps. 2:7), “eternal purpose” (Eph. 3:11), “foreknowledge” (Acts 2:23), and “will” (Eph. 1:9, 11). God’s plan involves all things that come to pass, including major and insignificant events, direct and indirect causes, things appointed and things permitted. It therefore encompasses both good and evil (Ps. 139:16; Prov. 16:4; Isa. 14:24–27; 22:11; 37:26–27; 46:9–10; Acts 2:23; 4:27–28; Eph. 1:11; 2:10).

The inclusion of evil in the plan of God does not mean that he condones, authorizes, or commits moral evil. The apostle John stresses that God is light and that there is no darkness in him at all (1 John 1:5). He is absolutely holy and cannot be charged with the commission of sin (Hab. 1:13). When addressing the topic of God’s plan and purpose, the biblical authors are careful to distinguish between divine causation and human responsibility. Both fall under the purview of God’s plan. There is divine certainty about what will happen, but moral agents are never under compulsion to commit evil (see Acts 4:28; Rom. 9:11; 1 Cor. 2:7; 11:2; Heb. 2:5, 10–16; 1 Pet. 1:2, 20; 2 Pet. 3:17). For example, when Luke refers to the greatest miscarriage of justice in the history of the world, the crucifixion of Christ, he indicates that it was predestined by God, but the moral turpitude of the act is attributed to “wicked men” (Acts 2:23). The dual nature of such events is aptly reflected in Joseph’s statement to his brothers who sold him into slavery: “You meant evil against me, but God meant it for good” (Gen. 50:20 NASB).

Whereas the all-encompassing plan of God relates to his sovereign control over all things, predestination appears to be restricted primarily to certain divine decisions affecting humans, angels, and the Messiah (Isa. 42:1–7; Acts 2:23; 1 Tim. 5:21; 1 Pet. 1:20; 2:4). With reference to humans, Paul states, “In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will” (Eph. 1:11). Some scholars limit predestination to those things “in him,” thus linking this work of God to his purpose in salvation. Others argue that the following phrase, “who works out everything in conformity with the purpose of his will,” demonstrates that all things fall under the purview of God’s controlling and guiding purpose (Eph. 1:11). It seems best to see the phrase “in him” as indicating the sphere in which believers are chosen and the term “predestinated” as one crucial aspect of the greater plan of God.

Divine foreknowledge and election. Some theologians argue that election and predestination are merely based upon God’s foreknowledge of those who will believe in him. Although God surely knows all those who will believe, the term “foreknowledge” connotes much more than simply knowing ahead of time who will come to faith. It means that God has sovereignly chosen to know some individuals in such an intimate way that it moved him to predestine them to eternal life (Rom. 8:29). Whereas the term “election” refers to God’s sovereign choice of those individuals, “predestination” looks forward toward the goal of that selection. Both predestination and election occur in eternity past (Eph. 1:4–5).

The purpose of predestination. Whereas election refers to God’s choice of individuals, predestination looks toward the purpose and goal of that choice. NT believers are designated as chosen by God and appointed to eternal life (Acts 13:48; Eph. 1:4). The express purpose is that they be adopted as his children (Eph. 1:5) and, as beloved children, become “conformed to the image of his Son” (Rom. 8:29). The idea is that those whom God has chosen are predestined in view of the purpose that he desires to fulfill in them, that of becoming his children who are conformed to the image of his Son. The ultimate purpose behind this plan is to bring glory to God (Eph. 1:5–6, 11–12).

Predestination and Reprobation

In his plan, God has chosen some individuals, nations, groups, and angels to fulfill special purposes, implying that other individuals, nations, groups, and angels have not been selected for those same purposes (2 Thess. 2:13; 2 Tim. 2:10; 1 Pet. 1:2). With regard to God’s choice in salvation, this has led some theologians to argue that those not chosen for salvation are by default chosen for eternal damnation. They maintain that predestination applies not only to individuals whom God plans to save, but also to those whom he does not plan to save (Prov. 16:4; Matt. 26:23–24; Rom. 9:10–13, 17–18, 21–22; 2 Tim. 2:20; 1 Pet. 2:8; 2 Pet. 2:3, 9; Jude 4; Rev. 13:8; 20:15). This is sometimes called “reprobation.” The belief in the combined concepts of election and reprobation has been called “double predestination.”

While some scholars in the history of the church have argued that God is just as active in determining the reprobate as he is the elect, others have pointed out that God’s condemnation of the nonelect is based solely upon their sin and unbelief. A real distinction exists in the level of divine involvement with regard to the destiny of one class as compared with the other. God does not appear to have the same relationship to every event or thing in his creation. The degree of divine causation in each case differs. Scripture recognizes a difference between God’s direct working and his permissive will. In this view, God directly chooses some to be saved; however, he does not choose the others to be damned but rather passes them by, allowing them to continue on their own way and eventually suffer the just punishment that their sins deserve.

Whichever view one takes, it seems that the Scripture does not teach reprobation in the same way it teaches predestination leading to eternal life. Whereas the assignment to eternal death is a judicial act taking into account a person’s sin, predestination unto eternal life is purely an act of God’s sovereign grace and mercy not taking into account any actions by those chosen. Carrying the teaching of reprobation to the extreme threatens to view God as capricious, which clearly is not scriptural (1 John 1:5).

Predestination and Human Responsibility

God was in no way obligated or morally impelled to choose or predestine anyone to eternal life. His determination not to choose everyone in no way impinges upon his holy and righteous character (Rom. 9:13). On the contrary, justice would demand that all receive the punishment that they have rightly earned for their sins (Rom. 3:23; 6:23). Therefore, the predestination of some to become like his Son required that God exercise grace and mercy in providing for the cleansing of their sin, which he accomplished through the sacrifice of his beloved Son, Jesus Christ (Acts 2:23).

God’s predetermined plan does not force individuals to respond in predetermined ways, either to accept him or to reject him. In the one case, the sinner is drawn by God to himself but must also choose to place trust in Christ (John 6:37, 44). Even in the radical intervention of God in the life of Saul on the road to Damascus, where the divine call was indeed overpowering, Saul was given opportunity to respond either positively or negatively. In the case of those who are headed for eternal judgment, God’s working is not fatalistic or mechanistic in the sense that a person may want to choose God but God’s predetermined plan will not allow such a response. To the contrary, all are invited to come to Christ (Matt. 11:28; John 3:16). The apostle John clarifies, “Whoever comes to me I will never drive away” (John 6:37 [cf. Matt. 11:28]). Those who do not come to God refuse to do so by their own volition (Matt. 23:37; John 5:40). They are not merely unable to come to God but unwilling to do so (John 5:40; 6:65; Rom. 3:11). The NT teaches that Christ died for their sins (John 3:16), pleadingly warns them to repent, and cites their transgressions as the reason for their condemnation (1 Pet. 2:8; 2 Pet. 2:21–22; Jude 8–16). When all aspects of the issue are considered, there is indeed a mystery that lies outside the boundaries of our comprehension regarding God’s sovereign working and human choice.

Son of God

In the OT, heavenly beings or angels are sometimes referred to as “sons of God” (Gen. 6:2; Job 1:6; 2:1; 38:7; Pss. 82:6; 89:6). The more important background for the NT, however, is the use of the term with reference to the nation Israel and the messianic king from David’s line. Israel was God’s son by virtue of God’s unique calling, deliverance, and protection. Hosea 11:1 reads, “When Israel was a child, I loved him, and out of Egypt I called my son.” Similar references to God as the father of his people appear throughout the OT (Exod. 4:22; Num. 11:12; Deut. 14:1; 32:5, 19; Isa. 43:6; 45:11; Jer. 3:4, 19; 31:9, 20; Hos. 2:1). The king from the line of David is referred to as the son of God by virtue of his special relationship to God and his representative role among the people. In the Davidic covenant, God promises David concerning his descendant, “I will be his father, and he will be my son” (2 Sam. 7:14; cf. Pss. 2:7; 89:26). Later Judaism appears to have taken up these passages and identified the coming Messiah as the “son of God.”

In the Synoptic Gospels, Jesus’ divine sonship is closely linked to his messiahship. The angel Gabriel connects Jesus’ status as “Son of the Most High” with his reception of the throne of David (Luke 1:32). At Jesus’ baptism (which Luke identifies as Jesus’ messianic anointing [Luke 3:21; 4:1, 14, 18]), the Father declares Jesus to be “my Son, whom I love” (3:22), an allusion to Ps. 2:7. Satan tempts Jesus as the Son of God to abandon obedience to the Father and claim independent authority (Matt. 4:1–11; Luke 4:1–13). Peter confesses that Jesus is “the Messiah, the Son of the living God” (Matt. 16:16), and the high priest questions whether Jesus is “the Messiah, the Son of the Blessed One” (Mark 14:61; Matt. 26:63). In these and other texts “Son of God” is almost synonymous with “Messiah” (cf. Mark 1:1; Luke 4:41; 22:70; John 11:27; 20:31; Acts 9:20, 22). In other contexts, Jesus’ divine sonship appears to exceed messianic categories. Jesus prays to God as his Father (“Abba” [Mark 14:36]) and refers to himself as the Son, who uniquely knows and reveals the Father. The Father has committed all things to him. No one knows the Father but the Son and those to whom the Son reveals him (Matt. 11:25–27; Luke 10:21–22). It is by virtue of Jesus’ unique sonship that he invites his disciples to pray to God as their Father (Matt. 6:9).

In the Fourth Gospel, the status of Jesus as the Son of God is especially important, indicating both Jesus’ unique relationship with the Father and his essential deity. John introduces the notion of preexistent sonship in which the “Word” from creation is the Son (John 1:1–18; 17:5, 24). God sends into the world his Son (3:16), who reflects the glory of the Father (1:14; 14:6–11) and who will soon return (14:28). Jesus affirms that “I and the Father are one” (10:30), that “the Father is in me, and I in the Father” (10:38). John’s purpose in writing is to provoke faith “that Jesus is the Messiah, the Son of God” (20:31).

Some scholars reject the royal Jewish background of “the Son of God” when investigating the phrase in the Gospels. Instead, they appeal to Hellenistic sources to argue that Jesus as the Son of God is a “divine man” (theios anēr), which accounts for his ability to work miracles. This line of thinking, however, is fraught with many difficulties, not least of which is that the epithet is never used to describe the “divine man” in Greek literature.

In Paul’s thinking, the corporate, Israelite background of “Son of God” is renewed with reference to the NT people of God. Paul states that “theirs [the people of Israel] is the adoption to sonship” (Rom. 9:4). Although ethnic Israelites are rightfully called “sons of God,” this status is contingent upon being people of faith: “So in Jesus Christ you are all children of God through faith” (Gal. 3:26); Jesus’ death as the Son effects salvation (Rom. 8:2, 32; Gal. 2:20). The Spirit also plays a role in testifying with the spirits of believers that they are indeed children of God (Rom. 8:15–16), by which they cry, “Abba, Father” (Gal. 4:3–6). The believers’ status as God’s children will be completely revealed when they share in Christ’s glory (Rom. 8:17).

Trinity

The biblical writers proclaim that only one God exists, yet they also refer to three persons as “God.” The Father, the Son, and the Holy Spirit are all God. Furthermore, these three persons relate to one another as self-conscious individuals. Jesus prays to the Father (John 17). The Father speaks from heaven concerning the Son (Matt. 3:17; Luke 3:22). Jesus vows to send the Spirit as “Advocate” after his ascension, and he will do what Jesus himself did while he was among us (John 16:7–8). The challenge of Christian theology, therefore, is to formulate a doctrine of God that captures all these elements, each of which surfaces in both Testaments.

Old Testament

In the OT, evidence for the Trinity appears mostly at the implicit level. Yahweh is called “Father” in Isaiah (63:16; 64:8), Jeremiah (3:4, 19; 31:9), and Malachi (2:10). Isaiah declares, “But you are our Father, though Abraham does not know us or Israel acknowledge us; you, Lord, are our Father, our Redeemer from of old is your name” (Isa. 63:16). Yahweh identifies himself as “Father” implicitly when he claims Israel as his “son” (Hos. 11:1), and the same principle applies to Ps. 2:7, where God declares to his anointed, “You are my son; today I have become your father.” These cases do not compare in numbers with the NT evidence, but a person thought of as “God the Father” certainly appears in the OT.

Messianic texts of the OT introduce us to God the Son. In Isa. 9:6 a “child is born” who will be called “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” The day of “Immanuel,” or “God with us,” is foreshadowed in Isa. 7:14 (cf. Matt. 1:22), while Isa. 40:3–5 anticipates the appearance of the Lord “in the wilderness” (cf. Matt. 3:3). Daniel sees “one like a son of man, coming with the clouds of heaven” being given “authority, glory and sovereign power” (Dan. 7:13–14). In Ps. 110:1 Yahweh says to David’s “Lord,” “Sit at my right hand until I make your enemies a footstool for your feet.”

Similarly, the OT seems to distinguish the Spirit of God from Yahweh while implying the Spirit’s own personality. Genesis 1:2 makes that case, as does Exod. 31:3, where Yahweh fills Bezalel with the “Spirit of God” (cf. Exod. 35:31; Num. 11:29). In 1 Sam. 16:14 a contrast is made between the “Spirit of the Lord” that leaves Saul and an “evil spirit from the Lord” that torments him; also we find a repentant David pleading that God would not take away his “Holy Spirit” (Ps. 51:11). The Spirit can be put on persons by God, with the result that they prophesy (Isa. 61:1; Joel 2:28–29) and do what pleases him (Ezek. 36:26–27). In the OT, therefore, we see two persons (the Son and the Holy Spirit) who are both God and also distinguishable from one to whom they answer and by whom they are sent.

New Testament

The NT contains abundant evidence for “God the Father,” often because of Jesus’ teaching. The “Father” appears several times in the Sermon on the Mount (e.g., Matt. 5:16; 6:6–9, 14, 18, 26, 32; 7:11). Matthew 7:21 stands out because of Jesus’ reference to “my Father who is in heaven,” by which he identifies himself as the Son (see also Matt. 15:13; 16:17; 18:10; and Luke 24:49). Paul’s greetings normally come from God the Father and the Lord Jesus Christ, as seen in Rom. 1:7: “Grace and peace to you from God our Father and from the Lord Jesus Christ” (also 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:1–3; 1 Tim. 1:2; 2 Tim. 1:2). Paul introduces the Father and the Son in 1 Cor. 8:6: “For us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (see also 1 Cor. 15:24; 2 Cor. 11:31; Eph. 1:3; Phil. 2:22). Other significant texts include Heb. 1:5; 1 Pet. 1:2–3; in the latter, the scattered believers are those “who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood. . . . Praise be to the God and Father of our Lord Jesus Christ!” The NT evidence for “God the Father” is clear.

Biblical texts that point to the deity of Christ supply evidence for the second claim: the Son is God. Some of the texts listed above say as much, but one can take this case further. In context, John’s prologue refers to Jesus as the “Word” and proclaims that he was “with God” and “was God” (John 1:1). Jesus also relates to the Father in ways that imply his own deity, as he declares in John 10:30, “I and the Father are one.” After significant doubting, Thomas confesses the deity of Christ in John 20:28: “My Lord and my God!” NT passages that identify Jesus as the “Son of God” point to his deity, as Peter does in Matt. 16:16: “You are the Messiah, the Son of the living God.” Even demons identify Jesus as the Son. They call out, “What do you want with us, Son of God? . . . Have you come here to torture us before the appointed time?” (Matt. 8:29; cf. Mark 5:7). The so-called Christ Hymn of Phil. 2:6–11 puts Jesus on the level with God, saying that he did not consider “equality with God something to be used to his own advantage.” The author of Hebrews declares that Jesus is “the radiance of God’s glory and the exact representation of his being” (1:3). Colossians 1:15–16 says that Jesus is the “image of the invisible God, the firstborn over all creation” and the one by whom “all things were created,” and Col. 1:19 states that “God was pleased to have all his fullness dwell in him.” According to Titus 2:13, Jesus is “our great God and Savior.” The entire sequence of Rev. 4–5 highlights the deity of Christ, culminating in the praise “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” as both the Enthroned One and the Lamb are worshiped as God (5:13–14).

The NT writers underscore both the deity and the distinctive personality of the Holy Spirit. Jesus is conceived in Mary’s womb by the Spirit’s power (Matt. 1:18–20), and when Jesus is baptized, the Spirit descends upon him as a dove (Matt. 3:16; Mark 1:10). Jesus drives out demons by the Spirit, and one dare not speak against the Spirit when he does so (Matt. 12:28–32). Luke’s Gospel puts added emphasis on the ministry of the Spirit, as we also see in Acts. He empowers various people to praise and prophesy (Luke 1:41, 67) and to be witnesses for Christ (Acts 1:8; 2:4, 17–18, 38). Sinners can lie to the Holy Spirit (Acts 5:3, 9), and the Holy Spirit bears witness along with the apostles to the risen Christ (5:32). In John’s Gospel, the Spirit becomes the counselor and teacher of the disciples, reminding them of their Lord’s instructions (John 14:26; 16:13). The Spirit brings assurance of sonship (Rom. 8:16) and helps disciples when they pray (8:26). This person even knows the very thoughts of God (1 Cor. 2:11). Accordingly, the Great Commission requires baptism in the name of the Father, the Son, and the Holy Spirit (Matt. 28:19). All three members of the Trinity have a part in the advancement of the kingdom, the Spirit no less than the Father and the Son.

Relationships between Father, Son, and Spirit

The evidence considered thus far demonstrates that three persons are called “God” in Scripture: the Father, the Son, and the Holy Spirit. But the Scriptures also point to a chain of command in their relationship to one another. The Son obeys the Father, and the Spirit proceeds from the Father and the Son to apply the work of the cross to the church. This “functional subordination” of the Son to the Father, some might argue, would follow simply from the analogy chosen by God to reveal himself to us. The “Son” would obey his “Father,” not vice versa, though they share a common dignity as God, just as a human father and son share a common humanity. But the NT writers expressly tell us that they relate to each other in this way. In Matt. 11:27 (cf. Luke 10:22) Jesus announces, “All things have been committed to me by my Father” (cf. John 3:35; 5:22). The latter transfers authority to the former as his subordinate. The Father even (for a season) knows more than the Son regarding the last days: “About that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Matt. 24:36), though he also dignifies the Son: “For the Father loves the Son and shows him all he does” (John 5:20). The Son’s commitment to please his heavenly Father is a prominent theme of the NT, as Jesus declares in John 5:19: “The Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.” No text brings out this dependence of the Son upon the Father more clearly than Heb. 5:7–8, where the Son is said to have “offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Son though he was, he learned obedience from what he suffered.” It is debated by theologians whether this functional subordination relates only to the period of the Son’s earthly ministry, or whether it is an eternal subordination.

The Spirit, though equal in personality and dignity with the Father and the Son, proceeds from them to apply the work of the cross and empower the church for ministry. In John 14:26 Jesus says, “The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” In John 15:26 Jesus announces that he also sends the Spirit out: “When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me.” The Spirit only conveys what he has received: “He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come” (John 16:13). The same “chain of command” appears in John 16:15, where Jesus says, “All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you.”

Trinitarian Heresies

The Father, the Son, and the Holy Spirit are God, while being distinguishable persons. The Son obeys the Father; and these two persons of the Trinity send out the Holy Spirit to implement our deliverance from sin. A defensible explanation of the Trinity will respect all these dynamics, taking special care not to illustrate them with misleading images or simply lapse into various forms of polytheism. One of the earliest heresies of the church came from Marcion, a second-century theologian who distinguished the Father of Jesus from the supposedly vindictive God of the OT, which leaves us with more than one God. Later came the heresies of modalism and subordinationism (or Arianism). Modalists claimed that the persons of the Trinity are no more than guises worn by the one person of God. One minute God is the Father, the next he is the Son or the Holy Spirit. Subordinationists such as Arius (died AD 336) went beyond the functionality of the NT’s chain of command, arguing that the Son and the Holy Spirit are not themselves God but are essentially subordinate to him. Jehovah’s Witnesses have fallen into this latter error, suggesting that Jesus is “a god” but not the Creator God.

These early heresies pressed the church to refine its understanding of the Trinity. In his response to Marcion’s error, Tertullian coined precise language to describe the persons of the Godhead, so that God’s “threeness” and “oneness” are preserved. He used the Latin term trinitas to describe the Christian God and argued that the Father, the Son, and the Holy Spirit share the same “substance.” The Son (also, then, the Holy Spirit) is not simply of “like substance” (Gk. homoiousios) with God the Father, but rather is “consubstantial” (Gk. homoousios) with him: the Son is God, and so is the Holy Spirit. The Nicene Creed of AD 325 incorporated this explanation and, in so doing, also set aside the idea that either the Son or the Holy Spirit was created by God, as the Arian heresy requires. Nicaea also rejected adoptionism, which regards Jesus as a man whom God promoted by endowing him with supernatural powers.

Each of these heresies—plus, say, the strict monotheism of Islam—attempts to relieve the tension seen among the claims that constitute the Trinity; however, orthodox Christians will remember that tensions and paradoxes are not automatic contradictions. No philosopher or theologian has ever expressly demonstrated that the Trinity entails logical nonsense, and Christianity’s detractors carry the burden of proof in this case. It is one thing to allege that an idea is contradictory, and quite another thing to show with an argument that it is so. On the positive side, the Trinity must remain a central doctrine of the church because it affects all the others, especially the entire work of redemption. If God is not triune, then Jesus is not God; and if he is not God, then he cannot save us, nor can we worship him as our Lord. The sacrifice that he offers for our sin would not, in that case, be supremely valuable. Consider also the application to us of what Christ has done. If the Holy Spirit is not God, then he cannot speak for God as one who knows perfectly his thoughts and gives us the word of God, our Bible. Scripture indicates that God is triune, and sinners need him to be so.

Vocation

Volunteers

Those who offer themselves freely and willingly, without compulsion or consideration of value in return, to perform a task, make a vow, or serve another. In the OT, volunteers usually serve God (Deut. 23:23; 2 Chron. 17:16; Ps. 110:3), Israel (Ezra 7:13; Neh. 11:2), or a leader in Israel (Judg. 5:2, 9; 1 Chron. 28:21). God himself is the ultimate volunteer, as he freely gives place, purpose, and a partner to Adam (Gen. 2:15–22); unilaterally covenants with Abram to give him descendants, blessing, and land (Gen. 12:2–3; 15:17–21); liberates Israel from bondage in Egypt (Exod. 6:6–8; Deut. 20:1; Josh. 24:17; Ps. 81:10); and remains faithful to Israel despite its repeated failures (Pss. 68:35; 106:44–46).

In the NT, God is also the sender of Jesus (Matt. 10:40; Mark 9:37; Luke 4:18–21; John 4:34; 5:24, 30, 36–37), who heals of his own volition (Luke 5:13), gives rest to the weary (Matt. 11:28), and lays down his life of his own accord for our redemption (Mark 10:45; John 10:18; Gal. 3:13–14; Eph. 5:2; Titus 2:14; 1 Pet. 1:18–19). With Jesus as the standard, the concept of willingly giving of oneself and one’s possessions runs throughout the NT (Eph. 5:1–2). Christians are called to love and serve one another in spiritual and practical ways (Acts 2:44–45; Rom. 12:9–21; 1 Thess. 5:15–18; Philem. 14). They are also to love their enemies and pray for their persecutors (Matt. 5:44; Luke 6:27, 35). Those who wish to lead must first volunteer themselves as servants to others (Matt. 20:27; Mark 9:35; Luke 22:26). Elders are to shepherd voluntarily (1 Pet. 5:2). Paul, who urges Christians to offer their bodies as living sacrifices (Rom. 12:1), is himself a model of volunteerism and self-sacrifice (Acts 20:34–35; 21:13; 1 Cor. 9:19–23; 2 Cor. 4:5; 11:23–27).

Showing 1 to 50 of1259 results

1. A Style in Mistakes

Illustration

Kent Moorehead

The only way we ever really know any of the masters, the real geniuses, is by knowing their style. Suppose you hear a strain of music that you have never heard before, but in just a minute you say, "that's Brahms," or "that's Beethoven." How do you know? That's their style, the way they do it. No one else does it quite that way. We had quite a controversy some time ago when somebody gave two wonderful Rembrandts to the art museum in Detroit. So we all went and ooohed and ah-h-d and thought they were wonderful. Then a couple of Philistines came in and said, "Fakes." What do you mean fakes? "They are not originals." How do you know. So the press had a great time and we all took sides. Then they sent for a couple of experts. Now, an expert is just somebody from way off, you know. They got two fellows from New York, and they came and studied it and they pondered and they finally came and said, "Yes, they are fakes. This copyist just didn't make the mistakes that Rembrandt always made." A style in mistakes.

We know the great masters by their style.

2. Answering Criticism

Illustration

Kent Moorehead

Think of the things that were said about Lincoln by his contemporaries - the calumnies, the caricatures, the unjust criticisms. But consider the accurate estimate of his style today. With what insight he wrote, when he said, "If I were to try to read, must less answer, all the attacks made on me, this shop might as well be closed for any other business. I do the very best I know how and I mean to keep doing so until the end. If the end brings me out all right, what is said against me won't amount to anything. If the end brings me out wrong, then angels swearing I was right would make no difference.

So with reference to Jesus, I myself am enormously grateful that I have some 2,000 years' vantage from which to view him. Had I lived back in his day, I hate to think how I might have misjudged him, considered him merely a disturber, a revolutionary, at very least a subversive influence. Who knows, I might have been just such a smug, ecclesiastically conditioned defender of the status quo as old Caiaphas himself. Seeing the upstart peasant stirring up the people, and hearing of his traitorous threats to destroy the Temple, I might have taken the same attitude he did. Believing that something had to be done to thwart his growing power, I might have concurred, too, in that famous, callous contention that, "it was expedient that one man should die for the people." I might even have been shouting with the mob, "Crucify him!"

3. There Are No Magic Capes

Illustration

David E. Leininger

There is an old Peanuts cartoon - Snoopy sitting on top of his dog house when Charlie Brown comes with a note. Charlie says, "It's a letter from your brother Spike." He begins to read, " Dear Snoopy, something wonderful happened...a man came by here and offered to sell me a magic cape. He told me that if I wore this magic cape I would be transported to a land of paradise. He said the cape was on sale...not wanting to miss such a bargain I gave him my only dollar. The next panel shows Spike in a desert contemplating his environment. Then we switch back to Charlie reading to Snoopy: "So by the time you get this letter I'll be living in paradise." Then Spike is pictured again on the desert floor among the cactus, cape draped over his shoulders, saying, "Then again, maybe I've been had."

Too many people have been had. There are no magic capes. There is no one key that will guarantee happiness. In fact, that old aphorism about death and taxes being the only things we can count on would seem to insure UNhappiness.

4. A Beautiful Doxology

Illustration

James W. Moore

Early one morning some years ago, Robert Raines got into his car and started driving through the mountains. There was no one on the road (at that time) as the mountains were quietly beginning a new day. The beautiful colors of autumn were splashed all over the trees. It was a magnificent and glorious sight as the early morning sun glistened upon the wonders of the mountains and the valleys below.

And then it happened… Robert Raines saw one of the most beautiful things he had ever witnessed in his life.

Right there at the very edge of that great mountain peak and facing the gorgeous valley below… was a young man in his early twenties with a trumpet pressed to his lips. And, do you know what he was playing? With his lungs expanded fully and releasing all of the energy in his soul, he was playing the Doxology on his trumpet!

Praise God from whom all blessings flow
Praise Him all creatures here below
Praise Him above ye heavenly host
Praise, Father, Son and Holy Ghost!

The point is clear: With all the stresses and problems in this life, still the truth is:

- We have so many doxologies to sing,
- So much to be grateful for,
- So many blessings to count.

The point is: Life is more than a grueling endurance test. Life is more than a survival game. Life is more than a coping competition.

So, you see… it's not enough to just escape the stress. It's not enough to just endure the stress. Thank God… there is another option…

5. I Have More Remedies

Illustration

James W. Moore

Have you heard about the farmer who went to a government bureaucrat specializing in animal health? The farmer sought help from the "expert" because ten of his chickens had suddenly died. The government expert instructed the farmer to give aspirin to all the surviving chickens.

Two days later, however, the farmer returned. Twenty more chickens had died. What should he do now? The expert said quickly: Give all the rest castor oil.

Two days later, the farmer returned a third time and reported 30 more dead chickens. The government expert now strongly recommended penicillin.

Two days later a sad farmer showed up. All the rest of his chickens had now died. They were all gone.

"What a shame," said the expert, "I have lots more remedies!"

The world offers many so-called remedies to the problem of stress, but the truth is most of them don't work. The world offers many so-called experts on stress management, but the truth is there is only one Great Physician who can give us the comfort and strength we need. The world offers many so-called solutions for the tensions and burdens that push us down and pull us apart… but the truth is there is only one Prince of Peace, who can soothe our jangled nerves and save our troubled souls.

There is only One who can truthfully say and mean it:

"Come to Me all of you who are exhausted and weary and worn and troubled and stressed out and I will give you rest. I will give you comfort, I will give you the strength you need for the living of these days."

6. Be Careful Which Ruts You Get Into

Illustration

James W. Moore

Recently, I was driving on an old dirt road way out in the country when I came to a sign which said: "Be real careful which ruts you get into. You'll be in them for the next 20 miles!"

Some people get in the rut of seeing life as nothing more than just coping, just enduring, just surviving, just sticking it out.

In a recent Peanuts cartoon, Charlie Brown expressed it like this: "I have a new philosophy of life, Linus. From this moment on, I'm going to only dread one day at a time!"

7. Worship: Time to Cool Down

Illustration

Richard J. Fairchild

In the early days of automobiles, it was common for eating and drinking places to be built on the tops of long hills. I know that near where I grew up on the old Island Highway, there is a restaurant called the Malahat Chalet - still located at the top of the longest grade between Nanaimo and Victoria. It was not located there for the view, nor were most of the others you can still find around North America at the tops of hills and mountains. These locations were for the convenience of people who needed to stop and let their overheated radiators cool down.

That is one of the functions of Worship for many of us - a time for rest and refreshment - when we let our overheated radiators cool down.

8. All Our Strength

Illustration

Donald M. Tuttle

The story is told of a little boy and his father. They were walking along a road when they came across a large stone. The boy looked at the stone and thought about it a little. Then he asked his father, "Do you think if I use all my strength, I can move that rock?"

The father thought for a moment and said, "I think that if you use all your strength, you can do it."

That was all the little boy needed. He ran over to the rock and began to push on it. He pushed and he pushed, so hard did he try that little beads of sweat appeared on his forehead. But the rock didn't move — not an inch, not half an inch.

After a while, the little boy sat down on the ground. His face had fallen. His whole body seemed to be just a lump there on the earth. "You were wrong," he told his dad. "I can't do it."

His father walked over to him, knelt beside him, and put his arm around the boy's shoulder. "You can do it," he said. "You just didn't use all your strength. You didn't ask me to help."

The world in which we live tells us that it is all up to us. It tells us that we have to be strong and independent. It tells us we can't and shouldn't count on anyone or anything else. And yet, what faith tells us and what Jews and Christians have known forever is that we have a ready resource in God, strength for those who ask.

9. Resting in Christ

Illustration

Larry Chell

In the Philippines, the driver of a carabao wagon was on his way to market when he overtook an old man carrying a heavy load. Taking compassion on him, the driver invited the old man to ride in the wagon. Gratefully the old man accepted. After a few minutes, the driver turned to see how the man was doing. To his surprise, he found him still straining under the heavy weight, for he had not taken the burden off his shoulders.

Christ's offer of rest is to you and me. Our response should be to trust him and understand that rest requires we lay down those burdens once we commit to his lordship.

10. God Is Like a Tiger

Illustration

John Catoir

A priest friend of mine went to the missions in Africa. It took him three years to learn Swahili. He was working in a small village when he could finally communicate to his community. They understood him, but one of the men came up to him afterwards and said, "Father, we thank you for all the sacrifices you've made to preach to us in Swahili, but you don't understand God the way we do. You speak of God as out there in the universe, but for us God is like a tiger and we are the prey. Not only does He hunt us down, but we are already captured by him and baptism puts the seal on this capture. We are held by Him and He owns us, so there isn't any great difficulty in reaching him. He is the one who seizes us."

The priest learned more from that man, the native, than he probably learned in the seminary. It's just a way of looking at God which is more meaningful in some ways than some kind of a vague, distant God in whom you have faith. We are owned by God. Once you have the faith to know that the Lord will sustain you and keep you and hold you and protect you, you don't have to worry. Faith then becomes the support of your life.

11. Learning To Walk In The Fields

Illustration

Michael P. Green

The “yoke” Jesus refers to in Matthew 11 is well illustrated by the process of training a young bullock to plow. In some parts of the world, the farmer will have the young bullock harnessed to the same yoke as a mature ox. The bullock, dwarfed by the other animal, will not even be pulling any of the weight. It is merely learning to walk in a field under control and with a yoke around its neck; the ox pulls all the weight. It is the same when a believer takes Christ’s yoke. As the Christian learns, the yoke is easy and the burden light.

12. A Powerful Prayer

Illustration

Brett Blair

Pastor Joe Wright of Kansas was asked to lead the Kansas State Senate in prayer. They were expecting the usual formal prayer to open the session but that is not what happened. The pastor used the moment as a confessional and prophetic opportunity. As he prayed there were some senators who got up and walked out. When Paul Harvey (a national known radio news and editorialist) got a hold of the prayer and read it on his program he got more requests for copies of it than any other thing he had ever done.

Here's what Rev. Wright the prayed:

"Heavenly Father, we come before you today to ask Your forgiveness and to seek Your direction and guidance.

We know Your Word says, "Woe to those who call evil good," but that's exactly what we have done. We have lost our spiritual equilibrium and inverted our values. We confess that:

We have ridiculed the absolute truth of Your Word and called it pluralism.
We have worshipped other gods and called it multi-culturalism.
We have endorsed perversion and called it an alternative lifestyle.
We have exploited the poor and called it the lottery.
We have neglected the needy and called it self-preservation.
We have rewarded laziness and called it welfare.
We have killed our unborn and called it a choice.
We have shot abortionists and called it justifiable.
We have neglected to discipline our children and called it building self-esteem.
We have abused power and called it political savvy.
We have coveted our neighbor's possessions and called it ambition.
We have polluted the airwaves with profanity and called it freedom of expression.
We have ridiculed the time-honored values of our forefathers and called it enlightenment.

Search us, O God, and know our hearts today; try us and see if there be some wicked way in us; cleanse us from every sin and set us free. Guide and bless these men and women who have been sent here by the people of Kansas, and who have been ordained by You, to govern this great state. Grant them Your wisdom to rule and may their decisions direct us to the center of Your will....Amen."

13. Praise The Lord!

Illustration

John E. Sumwalt

The Board of Bethlehem Community Church gathered for its monthly meeting with solemn resolve. They were the largest, most prestigious congregation in their region, and with that honor came some serious responsibility. Every other year they hosted the Bishop's Winter Renewal Retreat for forty to fifty area pastors. Bethlehem Church's beautiful facility provided meeting rooms and meals for the specially invited clergy and guest speakers. The details were always impeccably managed. Each retreat closed with the Bishop preaching the Sunday morning sermon for the guests and congregation. Participants left feeling pampered and refreshed.

But this year the Board faced a potentially embarrassing dilemma. In the two years since the last retreat, Mae Ella Grant had joined the church.

Now, Bethlehem Community Church was known for its classic, high-church liturgy. The pastor's preaching style tended to attract the intellectual, professional members of the community. The organist and music director had both taught music at a local private college for years. They had attracted many professional singers and musicians to the sixty-voice choir and chamber orchestra. Mae Ella Grant's first visit to the church had been at Easter the previous year. After the choir's beautiful presentation of Handel's "Hallelujah Chorus," she had spontaneously cried out, "Praise the Lord!" Imagine the congregation's shock!

Most everyone had politely ignored that first, indelicate outburst. But the Grant family returned to worship. During each service she attended, Mae Ella managed to lose control of at least one "Amen!" or "Halleluia!" or "Praise the Lord!" The difficulty was that she was a perfectly charming person in every other way. When her family joined the church, she took an immediate role in Sunday School, the Social Concerns Committee and the Women's Service Society. She volunteered tirelessly to serve at dinners, help put out mailings, and work at the mealsite for the homeless. Everyone came to know and like her. Many tried, directly or indirectly, in gentle and not-so-gentle ways, to tell her how disturbing her outbursts were to the rest of the congregation. Mae Ella would blush and shake her red curls and apologize. But, with a sparkle in her eyes, she would say that, sometimes, there was no controlling the Holy Spirit!

Well, even the most conservative worshipers became accustomed to the outbursts after a year and a half. They could tolerate some spontaneity, especially when they knew Mae Ella was trying to conform. But what would the Bishop and visiting pastors think? The board was solemn, indeed, as they made their preparations.

Another Bishop's Winter Retreat was carried out as impeccably as always after the beginning of the New Year. With tastefully-chosen Christmas decorations still in place, awaiting the arrival of the magi, forty-five pastors were enveloped in the hospitality of Bethlehem Church. Mae Ella Grant was one of the hardest working volunteers that entire weekend. And on Sunday morning she and her husband, a psychology professor at the University, and their three curly-haired children were in their usual places to hear the Bishop speak. Mae Ella, having been cautioned by her many friends to control herself, was on her best behavior.

The choir's moving rendition of "Lo, How a Rose E'er Blooming" nearly did her in. Mae Ella sat on her hands and bit her lip when they were finished. Then one of the guest speakers from the retreat rose to read the Psalm, and his words and the strength of his southern drawl were a balm on Mae Ella's soul. He read:

Praise the Lord! Praise the Lord from the heavens; praise him in the heights! Praise him, all his angels; praise him, all his host! Praise him, sun and moon; praise him, all you shining stars! ... Kings of the earth and all peoples, princes and all rulers of the earth! Young men and women alike, old and young together! Let them praise the name of the Lord, for his name alone is exalted; his glory is above earth and heaven ... Praise the Lord! (verses 1-3, 11-13, 14b)

The echo of his last words had not finished ringing through the carved oak rafters before Mae Ella's hands clapped before her and she shouted in return, "Oh, praise the Lord!"

Just as abruptly as it began, her applause stopped as Mae Ella's hands clapped over her mouth. She sank back in the pew in horror of what she had done. But her husband tapped her shoulder and pointed to the Bishop, who now stood in the pulpit beaming a warm smile in her direction.

"Thank you so much for that testimony to the glory of God," the Bishop said directly to Mae Ella. And as the crimson color began to recede slowly from her face, she listened in awe. The Bishop proceeded to preach an inspiring sermon on the importance of spontaneous praise in worship. In it he endorsed the expression of such praise as a regular part of the worship experience. When he came to the conclusion, the Bishop smiled impishly in Mae Ella's direction and said, "Will you all say 'Amen'?" Mae Ella's lilting voice led the staid congregation in a surprisingly strong Amen!

14. Obeying the Call

Illustration

Staff

What we are called from and called to:

Called from labor to rest (Matt. 11:28)
Called from death to life (1 John 3:14)
Called from bondage to liberty (Gal 5:13)
Called out of darkness into light (1 Pet. 2:9)
Called from bondage to peace (1 Cor. 7:15
Called to the fellowship of His Son (1 Cor. 1:9)

What we are made by obeying the call:

We are made sons of God (John 1:12)
We are made the children of God (Gal. 3:26)
We are made the servants of God (Matt. 25:21)
We are made God's saints (Col. 1:1)
We are made God's witnesses (I Thess. 2:10)
We are made workers together with God (2 Cor. 6:1)
We are called to a high calling (Phil. 3:14)
We are called to a holy calling (2 Tim. 1:9)
We are called to a heavenly calling (Heb. 3:1)

15. Athanasian Creed

Illustration

Brett Blair

Athanasian Creed: Athanasius, known as Athanasius of Alexandria, was the 20th bishop of Alexandria. His intermittent episcopacy spanned 45 years, of which over 17 encompassed five exiles. He is traditionally thought to be the author of the this Creed named after him. It was created to guard Nicene Christianity from the heresy of Arianism. It is widely accepted as orthodox and some abbreviated versions of it are still in use today. And yes, the intro and outro are actually part of the original text.

Whoever desires to be saved should above all hold to the catholic faith.

Anyone who does not keep it whole and unbroken will doubtless perish eternally.

Now this is the catholic faith:

    That we worship one God in trinity and the trinity in unity,
    neither blending their persons
    nor dividing their essence.
        For the person of the Father is a distinct person,
        the person of the Son is another,
        and that of the Holy Spirit still another.
        But the divinity of the Father, Son, and Holy Spirit is one,
        their glory equal, their majesty coeternal.

    What quality the Father has, the Son has, and the Holy Spirit has.
        The Father is uncreated,
        the Son is uncreated,
        the Holy Spirit is uncreated.

        The Father is immeasurable,
        the Son is immeasurable,
        the Holy Spirit is immeasurable.

        The Father is eternal,
        the Son is eternal,
        the Holy Spirit is eternal.

            And yet there are not three eternal beings;
            there is but one eternal being.
            So too there are not three uncreated or immeasurable beings;
            there is but one uncreated and immeasurable being.

    Similarly, the Father is almighty,
        the Son is almighty,
        the Holy Spirit is almighty.
            Yet there are not three almighty beings;
            there is but one almighty being.

        Thus the Father is God,
        the Son is God,
        the Holy Spirit is God.
            Yet there are not three gods;
            there is but one God.

        Thus the Father is Lord,
        the Son is Lord,
        the Holy Spirit is Lord.
            Yet there are not three lords;
            there is but one Lord.

    Just as Christian truth compels us
    to confess each person individually
    as both God and Lord,
    so catholic religion forbids us
    to say that there are three gods or lords.

    The Father was neither made nor created nor begotten from anyone.
    The Son was neither made nor created;
    he was begotten from the Father alone.
    The Holy Spirit was neither made nor created nor begotten;
    he proceeds from the Father and the Son.

    Accordingly there is one Father, not three fathers;
    there is one Son, not three sons;
    there is one Holy Spirit, not three holy spirits.

    Nothing in this trinity is before or after,
    nothing is greater or smaller;
    in their entirety the three persons
    are coeternal and coequal with each other.

    So in everything, as was said earlier,
    we must worship their trinity in their unity
    and their unity in their trinity.

Anyone then who desires to be saved
should think thus about the trinity.

But it is necessary for eternal salvation
that one also believe in the incarnation
of our Lord Jesus Christ faithfully.

Now this is the true faith:

    That we believe and confess
    that our Lord Jesus Christ, God's Son,
    is both God and human, equally.

     He is God from the essence of the Father,
    begotten before time;
    and he is human from the essence of his mother,
    born in time;
    completely God, completely human,
    with a rational soul and human flesh;
    equal to the Father as regards divinity,
    less than the Father as regards humanity.

    Although he is God and human,
    yet Christ is not two, but one.
    He is one, however,
    not by his divinity being turned into flesh,
    but by God's taking humanity to himself.
    He is one,
    certainly not by the blending of his essence,
    but by the unity of his person.
    For just as one human is both rational soul and flesh,
    so too the one Christ is both God and human.

    He suffered for our salvation;
    he descended to hell;
    he arose from the dead;
    he ascended to heaven;
    he is seated at the Father's right hand;
    from there he will come to judge the living and the dead.
    At his coming all people will arise bodily
    and give an accounting of their own deeds.
    Those who have done good will enter eternal life,
    and those who have done evil will enter eternal fire.

This is the catholic faith:
one cannot be saved without believing it firmly and faithfully.

This ecumenical creed (428 A.D.) is probably unknown to most Christians because it is seldom, if ever, used in worship services. It is probably not used because of its length. The Nicene Creed has eighteen printed lines, whereas the Athanasian has 69. It is difficult for congregations to use because of the creed's intricate and complex terms.

Though the creed carries the name of Athanasius, he did not write it. It was the product of the church of his time. The creed was named after him to honor him for his brave and forceful defense of the Trinity. Athanasius (289-373) was a bishop in Alexandria, Egypt.

The creed deals primarily with the Trinity and Jesus as the Son of God. At this time, the heresy of Arius was prominent. He taught that Jesus was not fully human or divine and that the Holy Spirit was not God but only a divine influence. The Athanasian Creed denounced these false teachings and upheld the doctrine of the Trinity. Luther's high regard for this creed was expressed: "I doubt, since the days of the Apostles, anything more important and more glorious has ever been written in the church of the New Testament."

16. Trifling with the Trinity

Illustration

Brett Blair

There's a trend on social media to cancel peoples livelihood for even the slightest offenses that the person attacking them doesn't like. It's been billed the "cancel culture." It's an evil behavior often by anonymous sources. But it's not new. More prevalent but not new. And it certainly has been in the church for a long time. Let's use the acrostic CCC: Christian Cancel Culture.

A religious weight loss program called Weigh Down created in 1992 by a woman named Gwen Shamblin grew from a small business conducted out of a home garage to a multimillion-dollar Nashville corporation with over 30,000 churches and organizations participating. But last year the whole movement was threatened and her business placed in jeopardy when Shamblin, on August 10th made comments regarding her beliefs in the Trinity. Here is what she said, "As a ministry, we believe in God, Jesus, and the Holy Spirit. However, the Bible does not use the word "trinity," and our feeling is that the word "trinity" implies equality in leadership, or shared Lordship. It is clear that the scriptures teach that Jesus is the Son of God and that God sends the Holy Spirit. The Holy Spirit does not send God anywhere. God is clearly the Head."

Her comments sent shockwaves through her community of followers and business partners. She was removed from the Women of Faith Web site, influential evangelical churches dropped her program, even some key employees left. Thomas Nelson, her publisher, quickly canceled the publication of her book that was then scheduled for release in one month. All of this because she trifled with the Trinity.

If you are confused as to why her words got her into so much trouble, that is quite understandable. The church has struggled to explain how God can be both One God and three persons: Father, Son, and Holy Spirit. Where Mrs. Shamblin went wrong was in her statement that God and Jesus and the Holy Spirit were not equal in leadership. In an interview, she agreed that Jesus was both Lord and God but she maintained that Jesus held only a secondary and unequal relationship to the Father.

If you are still confused, let me ask you this: What is the conclusion of such a statement? It is this: Jesus is not fully God. This cuts at the heart of the church's historic teaching that Jesus Christ, in his very nature, was both fully God and fully man. It's a mystery which we accept through faith. Yet Shamblin tries to argue her point by saying that Christians grieve Jesus if they adhere to doctrines not found in Scripture. She says, "If God wanted us to refer to Himself, Jesus Christ, and the Holy Spirit as the 'trinity,' He would not have left this word completely out of the Bible."

We must tread carefully when these kinds of claims are made. Just because a word is not in the bible doesn't mean that it is unbiblical. There are a lot of words that we use in the church that are not found in the Bible. In fact, the word Bible is not in the Bible.

Now we find ourselves this morning, on Trinity Sunday, struggling with this ancient doctrine. What are the essentials of our faith and why is the Trinity one of them? And how can we safeguard our pursuit of truth?

17. In the Know

Illustration

Michael Horton

One of the earliest and most potent threats to early Christianity came from the heretical group known as the Gnostics. Blending elements of Christianity, Greek philosophy, and oriental mysticism, the Gnostics denied the orthodox view of God, man, and the world, and Christ. The apostle John included them in the camp of the Antichrist.

The Gnostics were so called because of their view of revelation. The word gnosis is the Greek word for "knowledge." In many cases the Gnostic heretics did not make a frontal assault against the apostles or against the apostolic teaching of Scripture. In fact, many of them insisted that they were genuine, Bible-believing Christians. It wasn't that they rejected the Bible; they just claimed an additional source of knowledge or insight that was superior to or at least beyond the knowledge of Scripture. The "Gnostikoi" were "those in the know." Their knowledge was not derived from intellectual comprehension of the Scripture or by empirical research, but was mystical, direct, and immediate. God "revealed" private, intuitive insights to them that carried nothing less than divine authority.

Here is a typical Gnostic statement: "We cannot communicate with God mentally, for He is a Spirit. But we can reach Him with our Spirit, and it is through our Spirit that we come to know God….This is one reason God put teachers (those who are really called to teach) in the church to renew our minds. Many times those who teach do so with only a natural knowledge that they have gained from the Bible and other sources. But I am referring here to one of the ministry gifts. Those who are called and anointed by the Spirit to teach. God has given us His Word, and we can feed upon that Word. This will renew our minds. But He also puts teachers in the church to renew our minds and to bring us the revelation of the knowledge of God's Word." (Kenneth E. Hagin, Man on Three Dimensions (Tulsa, Okla.: Faith Library, 1985), 1:8,13.)

Notice that this quotation does not include a direct assault on the Bible. The Bible is recognized as God's word. But in order to understand the Bible we need something beyond our natural mental ability. We need the Spirit-anointed teachers to "bring us the revelation of the knowledge of God's Word." This is a typically Gnostic statement, but the quote is not from Valentinus or any of the other early Gnostics. It is from the pen of a modern missionary of Gnosticism, Kenneth E. Hagin. It is from Hagin's Man on Three Dimensions. Hagin's theology echoes the tripartite epistemology of early Gnosticism (man as having three separate entities: body, soul, and spirit).

Robert Tilton also claims a direct pipeline to divine revelation: "God showed me a vision that almost took my breath away. I was sucked into the Spirit . . ., caught away . . . and I found myself standing in the very presence of Almighty God. It just echoed into my being. And he said these words to me. . . exactly these words . . ."Many of my ministers pray for my people, but I want you to pray the Prayer of Agreement with them" . . . I have never seen the presence of God so powerful. This same anointing flooded my Spirit-man . . . It's inside of me now, and I have supernatural faith to agree with you. From that day forth, as I have been faithful to that heavenly vision, I've seen every kind of miracle imaginable happen when I pray the Prayer of Agreement with God's people." (Robert Tilton, newsletter from Robert Tilton Ministries, Word of Faith World Outreach Center, Box 819000, Dallas, TX75381.

It seems that in Robert Tilton the church is blessed with a twentieth-century apostle whose visions of revelation exceed that of the apostle John and whose miracle powers surpass that of the apostle Paul. If we are to believe Tilton's astonishing claims, there is no reason we should not include his writings in the next edition of the New Testament.

Paul Crouch of the Trinity Broadcasting Network (TBN), has revelatory dreams and has warmly embraced the neo-Gnostic dogma. His network has become a prime distribution center for the growing movement. Kenneth Copeland also receives phrases from God in "his spirit."

18. Creatures of Worth

Illustration

Larry Powell

God not only created persons, but persons of "worth." Regrettably, the Genesis account of humanity’s beginning has frequently been sensationalized, either by recurring debates as to the nature of the literature or gnat-straining arguments over sequences, that the matter of "worth" has escaped the hearing of a people who desperately need to hear it. Whatever else the high occurence of suicide in this country suggests to us, the matters of low self-esteem and a consciousness of worthlessness must certainly be taken into account. Genesis is but the first affirmation that God not only created persons, but persons of worth.

In Matthew 6:26, Jesus said, "Look at the birds of the air: they neither sow or reaped or gather in barns, and yet your heavenly Father feeds them. Are you not of more value than they?" Although his primary intent was to direct his hearers beyond an anxiety-ridden life, the affirmation of worth is again underscored. "Are you not worth more than they?" The inference is "Yes," but how much more and why?

Years ago a little publication called The Electric Experimenter calculated what the average person weighing 150 pounds was worth. When the raw components were considered, it was determined that the average person was composed of 3,500 feet of oxygen, nitrogen, and hydrogen; enough fats to make a candle weighing fifteen pounds; enough carbon to make 9,360 lead pencils; fifty-four ounces of phosphorus to make 800,000 matches; enough sugar to make six little sugar cubes; enough iron to make a ten-penny nail; enough lime to mark off the batter’s box on a baseball diamond; twenty spoonfulls of salt; and various other chemicals and water which collectively totaled $8.50. In consideration of current inflationary costs, this means that a 150 pound person is presently valued at almost fifteen dollars. Jesus said, "Are you not worth more than they?" How much? From time to time it is remarked that "so-and-so is worth a million dollars," or a certain athlete is worth twelve million. This is not the kind of worth we are concerned with here.

The Bible tells us that each child of God is a creature of unutterable worth. 1. We were created, not a little lower than the angels, but "a little less than God." Such a birthright overwhelms us with magnificent humility even as it elevates us to an honored estate; 2. "For God so loved the world that he gave his only begotten Son ..." We are worthy of the Son of God dying for us! What higher value can be placed on anything in the entire universe that the Son of God should lay down his life in our behalf?; 3. God has no unwanted children. He makes no mistakes and does not traffic in accidents. It is his cattle on a thousand hills and he knows his sheep by name.

The first man was called Adam. The first woman was called Eve. Our scripture tells us that God creates persons and they are called "precious;" creatures of worth.

Moreover, it also follows that we are a people capable of assuming moral responsibility. How much moral responsibility have we assumed when 1. our natural resources are being depleted at an alarming rate, 2. food surpluses are being destroyed while millions are starving, 3. the crime rate continues to soar and we already have more criminals than we have places to put them, 4. economically, our two main words are still "profit" and "me." And there is another moral question which can no longer be put on the back burner. The question of what moral responsibility do we exercise related to nuclear weapons? It is no longer a question of "what if?" but of "what do we do now?" The hard facts are sobering:

a. a twenty-megaton bomb contains the equivalent of twenty million tons of TNT, or five times the total energy of all the bombs dropped during World War II. By comparison, the Hiroshima bomb produced 13,000 tons of energy.

b. a single such bomb would totally destroy every building and vaporize every person for a radius of six miles. Within twenty miles, persons would be killed instantly and every imaginable object would speed through the air at 100 miles per hour. Over-pressure would burn and demolish everything.

c. persons up to 26 miles away would become instant flaming torches.

d. fire storms would be created for 3,000 square miles.

e. fall-out shelters would have the oxygen sucked from them, lethal fall-out would extend for thousands of square miles and radio-activity would linger for months or years.

That is one twenty-megaton bomb. This country presently has enough nuclear weapons to overkill every Russian forty times. Russia has the capacity to overkill every American twenty times. Again, "God had in wisdom created a people capable of assuming a moral responsibility." We no longer have the luxury of acting irresponsibly. A covenant binds both parties to certain obligations.

19. Mary Had the Little Lamb

Illustration

Marv & Marbeth Rosenthal

Mary Had The Little Lamb

Mary had the little Lamb, who lived before His birth;
Self-existent Son of God, from Heaven He came to Earth.
Micah 5:2

Mary had the little Lamb; see Him in yonder stall
Virgin-born Son of God, to save man from the Fall.
Isaiah 7:14

Mary had the little Lamb, obedient Son of God;
Everywhere the Father led, His feet were sure to trod.
John 6:38

Mary had the little Lamb, crucified on the tree
The rejected Son of God, He died to set men free.
1 Peter 1:18

Mary had the little Lamb men placed Him in the grave,
Thinking they were done with Him; to death He was no slave!
Matthew 28:6

Mary had the little Lamb, ascended now is He;
All work on Earth is ended, our Advocate to be.
Hebrews 4:14-16

Mary had the little Lame mystery to behold!
From the Lamb of Calvary, a Lion will unfold.
Revelation 5: 5,6

When the Day Star comes again, of this be very sure:
It won't be Lamb-like silence, but with the Lion's roar.
Psalm 2:12
Revelation 19:11-16

20. Growing In Grace

Illustration

James Packer

I am the least of the apostles. 1 Cor 15:9

I am the very least of all the saints. Eph 3:8

I am the foremost of sinners. 1 Tim 1:15

Humility and a passion for praise are a pair of characteristics which together indicate growth in grace. The Bible is full of self-humbling (man bowing down before God) and doxology (man giving praise to God). The healthy heart is one that bows down in humility and rises in praise and adoration. The Psalms strike both these notes again and again. So too, Paul in his letters both articulates humility and breaks into doxology. Look at his three descriptions of himself quoted above, dating respectively from around A.D. 59, 63, and 64. As the years pass he goes lower; he grows downward! And as his self-esteem sinks, so his rapture of praise and adoration for the God who so wonderfully saved him rises.

Undoubtedly, learning to praise God at all times for all that is good is a mark that we are growing in grace. One of my predecessors in my first parochial appointment died exceedingly painfully of cancer. But between fearful bouts of agony, in which he had to stuff his mouth with bedclothes to avoid biting his tongue, he would say aloud over and over again: "I will bless the Lord at all times; his praise shall continually be in my mouth" (Ps. 34:1). That was a passion for praise asserting itself in the most poignant extremity imaginable.

Cultivate humility and a passion for praise if you want to grow in grace.

21. When the Roll is Called

Illustration

Sometimes, thinking of heaven, we sing, "When the roll is called up yonder, I'll be there." A more immediate consideration is: where will I be when the roll is called down here? And the roll, in fact, is being called down here - every Sunday morning. Other times, perhaps, also - but certainly every Sunday.

There is an appointed time for the assembly of God's people. This time was hallowed and set apart by the resurrection of Jesus - on Sunday morning. This time has been confirmed in history, as the disciples of Christ have for almost 2,000 years gathered together in a unique kind of communion with the risen and living Christ - on Sunday morning.

No, the roll is not called with a sound of trumpets or any audible bombardment of the human ear. But make no mistake about it: the roll is being called. And I suspect we'll all be in better position to answer at last when the roll is called up yonder, if occasionally, at least, we are in position to answer when the roll is called down here.

I'm happy you are here to answer roll call today!

22. The Nicene Creed

Illustration

Staff

The Nicene Creed is a statement of belief widely used in Christian liturgy. It is called Nicene because it was originally adopted in the city of Nicaea (present day İznik, Turkey) by the First Council of Nicaea in 325.

We believe in one God,
      the Father almighty,
      maker of heaven and earth,
      of all things visible and invisible.

And in one Lord Jesus Christ,
      the only Son of God,
      begotten from the Father before all ages,
           God from God,
           Light from Light,
           true God from true God,
      begotten, not made;
      of the same essence as the Father.
      Through him all things were made.
      For us and for our salvation
           he came down from heaven;
           he became incarnate by the Holy Spirit and the virgin Mary,
           and was made human.
           He was crucified for us under Pontius Pilate;
           he suffered and was buried.
           The third day he rose again, according to the Scriptures.
           He ascended to heaven
           and is seated at the right hand of the Father.
           He will come again with glory
           to judge the living and the dead.
           His kingdom will never end.

And we believe in the Holy Spirit,
      the Lord, the giver of life.
      He proceeds from the Father and the Son,
      and with the Father and the Son is worshiped and glorified.
      He spoke through the prophets.
      We believe in one holy catholic and apostolic church.
      We affirm one baptism for the forgiveness of sins.
      We look forward to the resurrection of the dead,
      and to life in the world to come. Amen.

The Nicene Creed (325-381 A.D.) provides a fuller explanation of the Christian faith. It is called Nicene because a general council of the church, similar to Vatican II held in the 1960s, met in the city of Nicaea in Asia Minor. The Council was called to deal with the heresy of Arianism, which was a denial of the Trinity. The Nicene Creed goes into more detail than the Apostles' Creed on the Trinity and the person of Jesus.

A final version of the creed was formulated by another Council which met in Constantinople in 381 A.D. The creed is and has been from the start a topic of contention. In 598 a provincial church council meeting in Toledo, Spain, added the "filioque clause" which says that the Holy Spirit proceeded from the Father "and the Son." This added clause was accepted by the Western but not the Eastern church. It became one of the causes of the schism between East and West in 1064 A.D. Today the clause is still proving to be a stumbling block to closer relations with the Eastern Orthodox church. The Nicene Creed is familiar to most churchgoers in liturgical churches, because it is used in the worship service on festivals and certain seasons such as Advent, Christmas, Lent, and Easter.

23. God is Calling Your Name

Illustration

Thomas A. Pilgrim

Harry Emerson Fosdick was one of the greatest American preachers of this century. He described his preaching as counseling on a large scale. Few people knew that as a young seminary student he reached the breaking point after working one summer in a New York Bowery mission. He went home and was overcome by deep depression. One day he stood in the bathroom with a straight razor to his throat. He thought about taking his own life. And then -- and then he heard his father in the other room calling his name, "Harry! Harry!" It called him back. He never forgot it. It was like the voice of God calling him.

So remember that in those times when you are in the wilderness, trying to find your way through, and when temptation comes and offers you the wrong answer, the wrong choice -- the wrong use of power, the way to popularity, the wrong kind of partnership -- then you remember that God has called your name: "This is my beloved son, my beloved daughter, in whom I am well pleased." And, you remember that because God has called your name. He is calling you back.

24. Tangled Logic

Illustration

Staff

Sign seen in a textile mill, "When your thread becomes tangled, call the foreman." A young woman was new on the job. Her thread became tangled and she thought, "I'll just straighten this out myself." She tried, but the situation only worsened. Finally she called the foreman. "I did the best I could," she said. "No you didn't. To do the best, you should have called me."

25. It’s a Mystery, and Always Will Be

Illustration

James C. Leach

Garrison Keillor, modern American prophet from the radio show "A Prairie Home Companion," said of love, "We should not think that we have figured this out, because it is not a problem, it's a mystery and always will be."

"It is not a problem, it's a mystery, and always will be." Doesn't that offend you just a little — the suggestion that there are those things in life we have not, and furthermore, will not ever, figure out? Now that we've become so advanced that we send ourselves videos back from Mars, we are not really open to the suggestion that there are those things that always have been and always will be mysteries to us. We assume that our only limitations are time and energy, and, given enough of the two, there is really nothing we can't ultimately know.

So when we come to a doctrinal matter like the Trinity, the temptation is to want one neat analogy that will make it all clear, one concise statement on the Trinity that will settle it for us and allow us to move on to the next problem. Well, I hate to disappoint you so early in my sermon today, but if that is what you are expecting I suggest that you join those of your friends who are already daydreaming this time away. You see, it's just not all that easy. It's not so simple to describe the Trinity in any meaningful way. The Trinity just isn't one of things we can settle in short order.

Maybe if we can't figure out the Trinity in these few brief minutes (and, given that the church in two thousand years hasn't been able to get it straight, it's a fairly safe bet we won't have the last word on it today,) if we can't settle the issue today, maybe we can at least try to point to what the doctrine of the trinity is attempting to say about God and how we experience God.

26. Satan Is No Myth

Illustration

J. O. Sanders

J. O. Sanders offers this interesting description of the counterfeit nature of Satan:

Satan has his own trinity the devil, the beast, and the false prophet (Revelation 16:13).
He has his own church, "a synagogue of Satan" (Revelation 2:9).
He has his own ministers, "ministers of Satan" (2 Corinthians 11:4-5).
He has formulated his own system of theology "doctrines of demons" (1 Timothy 4:1).
He has established his own sacrificial system; "The Gentiles...sacrifice to demons" (1 Corinthians 10:20).
He has his own communion service, "the cup of demons...and the table of demons" (1 Corinthians 10:21).
His ministers proclaim his own gospel, "a gospel contrary to that which we have preached to you" (Galatians 1:7-8).
He has his own throne (Revelation 13:2) and his own worshipers (Revelation 13:4).
So he has developed a thorough imitation of Christianity, viewed as a system of religion.
In his role as the imitator of God, he inspires false christs, self-constituted messiahs (Matthew 24:4-5).
He employs false teachers who are specialists in his "theology," to bring in "destructive heresies, even denying the Master who bought them" (2 Peter 2:1). They are adept at mixing truth and error in such proportions as to make error palatable. They carry on their teaching surreptitiously and often anonymously.
He sends out false prophets. "And many false prophets will arise, and will mislead many" (Matthew 24:11).
He introduces false brethren into the church, who "had sneaked in to spy out our liberty...in order to bring us into bondage" (Galatians 2:4).
He sponsors false apostles who imitate the true (2 Corinthians 11:13).

27. The Pitcher Who Praised

Illustration

Carl F. Schultz, Jr.

There is a wonderful story about Orel Hershiser, the great Dodger pitcher. He was a born‑again Christian who passed out autographed Bibles to team mates and others. His feat of consecutive scoreless innings pitched is always referred to a couple of times during every World Series.

After the World Series in which he set the record he was a guest on the Johnny Carson Show. Carson said to him, “I was watching you during the games, between innings. You were by yourself but your lips were moving. Who were you talking to?”

Orel replied, “I wasn’t talking. I was singing.”

“What were you singing?”

“I was singing the Doxology.”

Johnny called out to Doc Severson: “Hey, Doc, do we know that?”

On national television Orel sang: “Praise God, from whom all blessings flow; Praise Him, all creatures here below; Praise Him above, ye heav’nly host; Praise Father, Son, and Holy Ghost! ”

Carson, who appeared to be somewhat embarrassed and moved, said, ″That’s very sweet.″ The audience responded with sustained applause.

Note: Here's the AP story from then.

28. One Final Song

Illustration

A body is not crippled 'til its heart has ceased to praise. Louis Albert Banks tells of an elderly Christian man, a fine singer, who learned that he had cancer of the tongue and that surgery was required. In the hospital after everything was ready for the operation, the man said to the doctor, "Are you sure I will never sing again?" The surgeon found it difficult to answer his question. He simply shook his head no.

The patient then asked if he could sit up for a moment. "I've had many good times singing the praises of God," he said. "And now you tell me I can never sing again. I have one song that will be my last. It will be of gratitude and praise to God." There in the doctor's presence the man sang softly the words of Isaac Watts' hymn,

"I'll praise my Maker while I've breath,
And when my voice is lost in death,
Praise shall employ my nobler power;

My days of praise shall ne'er be past,
While life, and thought, and being last,
Or immortality endures."

29. A Plea for Fishing

Illustration

Darrell W. Robinson

Now it came to pass that a group existed who called themselves fishermen. And lo, there were many fish in the waters all around. In fact, the whole area was surrounded by streams and lakes filled with fish. And the fish were hungry.

Week after week, month after month, and year after year, these who called themselves fishermen met in meetings and talked about their call to fish, the abundance of fish, and how they might go about fishing. Year after year they carefully defined what fishing means, defended fishing as an occupation, and declared that fishing is always to be a primary task of fishermen.

Continually, they searched for new and better methods of fishing and for new and better definitions of fishing. Further they said, "The fishing industry exists by fishing as fire exists by burning." They loved slogans such as "Fishing is the task of every fisherman." They sponsored special meetings called "Fishermen's Campaigns" and "The Month for Fishermen to Fish." They sponsored costly nationwide and world-wide congresses to discuss fishing and to promote fishing and hear about all the ways of fishing such as the new fishing equipment, fish calls, and whether any new bait had been discovered.

These fishermen built large, beautiful buildings called "Fishing Headquarters." The plea was that everyone should be a fisherman and every fisherman should fish. One thing they didn't do, however: They didn't fish.

In addition to meeting regularly, they organized a board to send out fishermen to other places where there were many fish. The board hired staffs and appointed committees and held many meetings to define fishing, to defend fishing, and to decide what new streams should be thought about. But the staff and committee members did not fish.

Large, elaborate, and expensive training centers were built whose original and primary purpose was to teach fishermen how to fish. Over the years courses were offered on the needs of fish, the nature of fish, where to find fish, the psychological reactions of fish, and how to approach and feed fish. Those who taught had doctorates in fishology, but the teachers did not fish. They only taught fishing. Year after year, after tedious training, many were graduated and were given fishing licenses. They were sent to do full-time fishing, some to distant waters which were filled with fish.

Many who felt the call to be fishermen responded. They were commissioned and sent to fish. But like the fishermen back home, they never fished. Like the fishermen back home, they engaged in all kinds of other occupations. They built power plants to pump water for fish and tractors to plow new waterways. They made all kinds of equipment to travel here and there to look at fish hatcheries. Some also said that they wanted to be part of the fishing party, but they felt called to furnish fishing equipment. Others felt their job was to relate to the fish in a good way so the fish would know the difference between good and bad fishermen. Others felt that simply letting the fish know they were nice, land-loving neighbors and how loving and kind they were was enough.

After one stirring meeting on "The Necessity for Fishing," one young fellow left the meeting and went fishing. The next day he reported that he had caught two outstanding fish. He was honored for his excellent catch and scheduled to visit all the big meetings possible to tell how he did it. So he quit his fishing in order to have time to tell about the experience to the other fishermen. He was also placed on the Fishermen's General Board as a person having considerable experience.

Now it's true that many of the fishermen sacrificed and put up with all kinds of difficulties. Some lived near the water and bore the smell of dead fish every day. They received the ridicule of some who made fun of their fishermen's clubs and the fact that they claimed to be fishermen yet never fished. They wondered about those who felt it was of little use to attend the weekly meetings to talk about fishing. After all, were they not following the Master who said, "Follow me, and I will make you fishers of men?"

Imagine how hurt some were when one day a person suggested that those who don't catch fish were really not fishermen, no matter how much they claimed to be. Yet it did sound correct. Is a person a fisherman if, year after year, he never catches a fish? Is one following if he isn't fishing?

30. The Trinity - Sermon Starter

Illustration

Brett Blair

A preacher proudly boasted that he does not preach doctrinal sermons. They are boring he asserts and people do not understand or relate to them. Further, he claimed, I am a preacher and not a theologian. I get down do the practical issues and simply preach Christ crucified.

His thinking is faulty at several points. First, he is wrong when he says that he is not a theologian. The fact is that everyone to a certain extent is a theologian. Theology is nothing more than what you think about God. Well, shouts one person, I don't believe In God. That then is your theology. I would also take issue with him when he claims that he does not preach theology but gets down to practical issues. In my thinking there is no difference in good theology and good practice. Good, solid theology gets down to the very core of our existence.

Finally, I would disagree with him when he says that we should only preach Christ crucified. I know that is what the Apostle Paul said but this preacher doesn't mean what Paul meant. He is saying that he only preaches about the cross and saving the sinner. I submit to you that the cross is not central in Paul's theology; rather, it is Christ. It has always puzzled me why some ministers preach the message of salvation to people who have been sitting in the pews all their life when they need so much more of Christ's teaching on life's other issues. There are many strings on a guitar. To make beautiful music all of them must be played and not just one. That is why in the United Methodist Church we honor the lectionary and the seasons of the church year. That insures a witness to the whole Gospel of Jesus Christ. How can one go through the season of Advent and not touch upon the doctrine of the incarnation. How can one go through Lent without touching upon the doctrine of the resurrection? Likewise, how can we embark upon the season of Pentecost, as we did last week, without mentioning the doctrine of the Trinity?

Today is Trinity Sunday. This is a day that has been celebrated in the Christian church since the 10th century. It is on this occasion that ministers around the world address themselves to the subject of the triune God.

Let me begin by saying that the doctrine of the Trinity does not attempt to explain God. It only explains to us in a very elemental way what God has revealed to us about himself so far. To describe the tip of the iceberg above the water is not to describe the entire iceberg. So we Christians affirm the Trinity, not as an explanation of God, but simply as a way of describing what we know about Him.

The idea of the Trinity is not emphatically stated as a doctrine in the scriptures. Yet, by implication, it is stated many times. The early Christians soon discovered that they simply could not speak of God without speaking of the three ways in which he had revealed himself to them. This does not mean that there are three separate Gods. It means that there is one God who has shown himself in three persons: Father, Son, and Holy Spirit. Let's look at these this morning:

1. First, we affirm God the Father.
2. Secondly, we affirm belief in the Son, Jesus Christ.
3. Finally, we affirm belief in the Holy Spirit.

31. Who Is Jesus?

Illustration

John R. Brokhoff

Now, more than ever, we need to face the question, "Who is the real Jesus?" Is the Christ of faith the Jesus of history? What is the truth about Jesus? What can we believe? We turn to the Apostles' Creed which has given the church's answer for 2,000 years.

Different Positions

It is not strange that the most popular question of our time is, "Who is Jesus?" Was this question not answered in Matthew 16:16 when Peter said to Jesus at Caesarea Philippi: "You are the Messiah, the Son of the living God"? In Jesus' day, too, there were different opinions about Jesus. When on a retreat with his disciples, he asked them what people were saying about him. The public was divided: Jesus was considered to be John the Baptist, Elijah, Jeremiah, or one of the prophets. What more of an answer do we need than the answer of Peter? Jesus accepted his answer as the truth, for he said, "Blessed are you, Simon, son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven" (Matthew 16:17). Yet, after twenty centuries, we do not believe what Peter said about the identity of Jesus. According to a Gallup poll, 42 percent of Americans agreed with the statement: "Jesus is the Son of God." A recent report from Germany indicated that only one out of every four believe in Jesus Christ. Throughout Christian history down to the present, there are different views of Jesus. Now let us look at some of them.

1. The All-Human Jesus

Human

According to this position, Jesus is 100 percent human. It was held as early as the first centuries of Christianity by the Ebionites. They denied that Jesus was divine. He was only a teacher, prophet, miracle-man, and one with an outstanding character. But he was not divine, the Son of God. Today this view is held by many, including atheists, agnostics, Unitarians, Jews, Moslems, and other non-Christian religions.

2. The All-Divine Jesus

Divine

Opposite the Ebionites, Docetists held that Jesus was entirely divine. He was not at all human. This view was originally taught by Eutychus, a monk in a monastery near Constantinople. In the fourth century, Appolonarius, bishop of Laodicea, popularized the teaching. It was known as Docetism, from the Latin word docere meaning "to seem." It just seemed that Jesus was human. It was based on the idea that the physical and material were inherently evil. The human body therefore was sinful. Jesus therefore was not human, for God could not be identified with sin. Docetists held that Jesus' human nature was swallowed up by the divine. This denied the Incarnation, the biblical teaching that "the Word became flesh."

3. The Half And Half Jesus

Human/Divine

Nestorians took the view that Jesus was half human and half divine. It was taught by Nestorius, bishop of Constantinople, in the fifth century. To this day it is a very popular understanding of Jesus. When we see Jesus hungry, thirsty, and tired, we say it was because he was human. When he struggles in prayer and on the cross cries out, "My God, why ...?" we see the human Jesus. On the other hand, Jesus is God when he walks on water, feeds 5,000, raises the dead, heals lepers, and rises from the grave. The problem with this view is that we have a divided Jesus -- two persons in one body.

4. The Adopted Jesus

Divine

Human

This is known as adoptionism. According to this position, Jesus came into the world as a human. Because of his moral excellence, his perfect obedience to God, his wisdom, his compassion for people, and his willing sacrifice of himself on the cross, the Father adopted him as his son at his baptism. This adoption was confirmed by the resurrection and the ascension. Jesus then became a deified man.

5. The Both And Jesus

Human & Divine

The above different positions concerning Jesus caused great concern, for the gospel was at stake. If Jesus were only human, then he was just a martyr on the cross and not the Lamb that took away the sin of the world. If he were only human, the resurrection was a fairy tale. His promises of forgiveness and eternal life were meaningless. His claims to know God and to be one with God would then be the words of a religious fanatic who was deluded into thinking he was the Son of God.

On the other hand, if Jesus were only divine and not human, humanity would be the loser. Because he was human, he became one of us. As a human, he fulfilled the law for us. Through his humanity we could see the nature of God. Above all, he became sin for us so that sin, through him, could go out of the world. As a human Jesus knows our human condition. Like all of us he was tempted and he showed that by the power of God we can overcome temptation to sin.

Consequently, the church had to take a stand on the question of Jesus. Is he only human, only divine, or half and half? In 451 A.D. the church held a council at Chalcedon to decide the issue. The church decided that it was not a matter of Jesus being fully God or fully human, or half and half, but it was a matter of both, both fully human and fully divine. To this day the church holds to this truth stated at Chalcedon:

We confess one and the same Son, our Lord Jesus Christ, perfect in manhood, truly God and truly man, or a rational soul and a body, of one substance with the Father with respect to the Godhead, and of one substance with us in respect of the manhood, like us in everything but sin ...

This is to say that Jesus is fully God and fully man. These two natures are blended into one integrated personality. He is not a split personality, nor does he suffer from schizophrenia. It is like a blender in your kitchen. Suppose you put apples, peaches, and pears in it and pushed the "on" button for a minute. Now what do you have -- apples, peaches, and pears? Yes, you do, but can you tell which is which? They have become one fruit, one substance. Also, it is like homogenized milk. When the raw milk comes from the farm, a dairy runs it through a homogenizer. As the milk runs through the machine, pistons compact the milk so that the cream and skim milk are made one. As a result you cannot take cream off the milk. In the same way, the human and divine natures of Jesus are compacted into one integrated person.

This means that the Father and the Son are one. When Jesus prays, God also prays. When the human Jesus suffers and dies on a cross, God is in Jesus enduring the cross. "God was in Christ reconciling the world to himself" (2 Corinthians 5:19). When the human Jesus speaks, it is also God who speaks. When Jesus weeps, God weeps. This truth makes us realize the seriousness of the cross. It was not only a human on the cross, but God was there in Jesus. Good Friday is the day God died in Jesus. Indeed, the murderers did not know what they were doing; they did not know they were killing God! As the spiritual says, "Sometimes it causes me to tremble, tremble, tremble."

32. PARABLE OF THE BEST CHURCH

Illustration

"Mother, isn't our Church better than the one Eddie goes to?"

"Billy, we do not talk that way about places of worship," replied the mother. "God, our Heavenly Father, is worshiped in each place."

"But he says his is better," Billy persisted, "and I say it is not. Which of us is right?"

"Perhaps his is better for him, and ours is better for us. We do have a freedom of choice in America, and that is a fine blessing," stated the mother.

"What do you mean? One has to be better than the others, doesn't it?" asked the son.

Faced with the question while shopping for clothes, the mother used the material at hand to explain her answer. She pointed out the many different pairs of trousers on the counters. There are some that fit better than others, and even with the size correct her choice of color, style and purpose, as well as cost, would determine the selection. All the trousers were made to clothe the wearer, yet some were most suitable for work or play.

"Yes, there are some who will criticize you for what you wear, and for where you worship. But, Billy, you will come to know what fits best and feels best, and suits your needs. But you may proudly wear what you have chosen," reasoned the mother.

We are all made by the same Heavenly Father and dwell within the boundaries of what God has made for man. We worship Christ in many different ways. Some honor Him as a great Teacher, as a perfect Example, as the Son of God, and as a personal Saviour.

We all may honor Him in remembrance of the Words He spoke, "In this shall ye know my disciples, that ye love one another," and "The Sabbath was made for man, not man for the Sabbath."

Each disciple saw Christ from his own point of experience and belief, but all sought to follow as best he knew how. Yet they quarreled among themselves.

Through our faith in God, Human hatreds are to be overcome by Godly Love.

33. There's No Ned Here

Illustration

Two drunks were in a railroad station at midnight, discussing the difference between irritation, aggravation, and frustration. They couldn't agree. One finally said, "I'll show you the difference." He went to the phone booth, circled a number in the book and called it. After ringing and ringing, it was finally answered. "Is Ned there?" "NO! There's no Ned here," and the phone was slammed down. "That's irritation," he said to his friend. After another 20 minutes he called again. The phone rang and rang. Finally someone answered and the drunk asked, "Is Ned there?" The answer came back, "There is no Ned here! I told you before!" SLAM. "That's aggravation," he said to his partner. Another 20 minutes went by, and the drunk said, "Now I'll show you frustration," and he made another call. Finally the phone was answered, "I told you before, there's no Ned here!!!" "But this is Ned--any messages for me?"

34. Finally Fitting In

Illustration

Elizabeth Elliot

Elizabeth Elliot, in her book Let Me Be a Woman, records the story of Gladys Aylward unable to accept the looks God had given her. Ms. Aylward told how when she was a child she had two great sorrows. One, that while all her friends had beautiful golden hair, hers was black. The other, that while her friends were still growing, she had stopped. She was about four feet ten inches tall. But when at last she reached the country to which God had called her to be a missionary, she stood on the wharf in Shanghai and looked around at the people to whom He had called her. "Every single one of them" she said, "had black hair. And every one of them had stopped growing when I did." She was able to look to God and exclaim, "Lord God, You know what You're doing!"

35. Blow Your Trumpet of Thanksgiving

Illustration

Maxie Dunnam

It was a spectacular fall day when the leaves in the Pennsylvania mountains were at their zenith of color. Robert Raines drove up the mountain road higher and higher with the scenery becoming ever more vast and spectacular. Just as he reached the top of the mountain, he spotted a car parked just off the road. Curious, he stopped. A man was standing about two hundred yards away on the side of the mountain overlooking a wondrous sea of color. The man had a trumpet lifted to his lips. Do you know what he was playing? It was the doxology. "Praise God from whom all blessings flow. Praise Him all creatures here below. Praise Him above ye heavenly hosts. Praise Father, Son, and Holy Ghost."

I'd like to know that trumpet player. He could teach me two things. One, I need to be more aware of the untold blessings of God in my life. Two, I need to be bold in expressing my gratitude to god and to others. I need to forget what others might think and play my trumpet to the sky when joy and thanksgiving wail up within.

36. Despite Blindness

Illustration

Editor James S. Hewett

George Matheson was born in Glasgow, Scotland, in 1842. Before he reached the age of two, it was discovered that his eyesight was defective. He, his parents, and the specialists fought a heroic fight, but before George had finished his course at Glasgow University he was completely blind. With courage and faith he graduated with honors in philosophy, studied for the ministry, and in a few years' time became the minister of one of the largest churches in Edinburgh, where he carried on a memorable ministry. In addition to his laborious preparation of his services he did a great deal of parish visitation, wrote numerous articles and twelve books, and continued his own studies throughout his life.

It must have been heartbreaking for George Matheson's parents to have a strange infection in their baby's eyes lead to his blindness. Yet, in that tragic situation George Matheson found God's resources available for him. God poured into his heart the courage, resourcefulness, and grim perseverance that gave him victory over his handicap. Through it all his faith grew stronger, and after twenty years of blindness he wrote:

O Love that will not let me go,
I rest my weary soul in Thee!
I give Thee back the life I owe,
That in Thine ocean depths its flow
May richer, fuller be.

37. Commitment

Illustration

Donald Deffner

J. Upton Dickson, who brands himself as a Christian humorist, joked after writing a pamphlet called “Cower Power,” that he was thinking about founding a society called D.O.O.R.M.A.T.S. It is an acronym for “Dependent Order of Really Meek and Timid Souls.” Their logo would be a yellow caution light. And their motto would be “The meek shall inherit the earth…if that’s okay with everybody.” Of course, Upton quipped, the society didn’t last very long when someone objected!

38. Living Water for a Thirst Soul - Sermon Starter

Illustration

Brett Blair

One of the commencement traditions at Harvard University is Senior Class Chapel. On the morning of their graduation, seniors gather in Memorial Church to hear the minister offer words of solace and encouragement as they leave "the Yard" to take their places in the world.

The 1998 senior class heard the unvarnished truth from the Rev. Peter Gomes, minister at Harvard and the author of several books on the Bible, including The Good Book and Sermons. In his gentle ringing tones, that call to mind a cross between a Shakespearean actor and the TV sitcom character Frasier, the inimitable Doctor Gomes took no prisoners as he began:

"You are going to be sent out of here for good, and most of you aren't ready to go. The president is about to bid you into the fellowship of educated men and women and, (and here he paused and spoke each word slowly for emphasis) you know just - how - dumb - you - really - are."

The senior class cheered in agreement.

"And worse than that," Doctor Gomes continued, "the world - and your parents in particular - are going to expect that you will be among the brightest and best. But you know that you can no longer fool all the people even some of the time. By noontime today, you will be out of here. By tomorrow you will be history. By Saturday, you will be toast. That's a fact - no exceptions, no extensions."

"Nevertheless, there is reason to hope," Doctor Gomes promised. "The future is God's gift to you. God will not let you stumble or fall. God has not brought you this far to this place to abandon you or leave you here alone and afraid. The God of Israel never stumbles, never sleeps, never goes on sabbatical. Thus, my beloved and bewildered young friends, do not be afraid."

What Doctor Gomes did for the senior class at Harvard, Jesus does for the woman at the well.

Before we take a look at the story let me let you in on a fascinating fact. You can go to Israel today and take a journey to Samaria to the town of Sychar. A place the passage of time seems to have forgotten. Not many people live there, about 300, and they still consider themselves Samaritans.

The primary structure in town is a kind of cellar, which houses a well, the only source of water for miles. Archeologists estimate its date upwards of 4,000 years. Weary travelers have quenched their thirst there since the time of Jacob. But even more fascinating than its archeological significance is the fact that this place historically validates for us the precise location where the Samaritan woman had an encounter with the Christ. It's hard to believe but the authenticity of the well is undisputed. Samaritans, Muslims, Christians, Jews all agree that this is the place where the story took place.

It was noonday at Sychar. The disciples went on into the village, we are told, to buy food. Someone has suggested that they were seeking out the stores that gave the clergy discount. Jesus stopped at the well on the outskirts for a brief respite from the sun's blistering rays. When a woman of the village walked up Jesus addressed her: "Woman, give me a drink."

The rest of this sermons answers the following question in three points: How can we find living water for our thirsty souls?

1. She is honest and admits the truth about her life.
2. She is open and accepts the truth about Jesus' life
3. She is enthusiastic and tells others about the truth she has found.

39. Sound of the Creator's Praise

Illustration

Staff

An ancient legend tells us that when the Great Lord of All Being created all things - animals, birds, mountains, seas, and human persons - when he finished his work, there was only silence. No sound was anywhere. The angels, having examined the creation, reported to the Great Creator that, to be complete, it needed the sound of the Creator's praise. So then the Lord God put a song in the throats of birds, gave a murmur to running brooks, gave the wind a voice to whisper as it moved among the trees, and put a melody in the heart of humankind.

In worship here today let's let the sound of God's praise be heard. Let us joyously participate in creation's song of praise; let us supply some of that without which creation is incomplete. Don't be timid about it, the psalmist says - "O bless our God, you people, and make the voice of his praise to be heard!"

Let us then give voice to the melody that is implanted within us. Let it be heard - from our lips and from our hearts, in our singing and in our living, now and always.

40. For All Peoples

Illustration

Down at the University of Alabama at Birmingham Steve Jacobs, the rabbi of Temple Emanu-El was always a big hit with the students. I listened one day after class as he chatted with students. One bright young lady asked shyly, "Rabbi Jacobs, I really have been interested in the things you say, would I be allowed to come to your synagogue for services?"

Steve turned to the young woman and smiled. "At the top of our building," he said, "it is written, 'My house shall be called a house of prayer for all peoples.'"

"Uh, yes," she said, "I understand, but I'm a Christian, you see, and I didn't know, I mean, is it okay, can I come to your synagogue?"

Steve grinned and explained very carefully: "The synagogue is on South Highland Street. At the top of the building it is written, 'My house shall be called a house of prayer for all peoples,' it's from the prophet Isaiah."

The young woman stood very still. Everyone was quiet for a moment. You could tell from the confused look on her face that she hadn't a clue to what Steve was saying. Here she was, asking an honest, polite question and he wouldn't give her a straight answer. Then it sank in and you could see her imagination rearranging the furniture of her faith. Great, ancient walls were crumbling inside her. "Oh," she whispered, "and Jesus said that too, didn't he? 'My house shall be called a house of prayer for all people.'"

She smiled, nodded her head and walked away, and as she went, I heard her say once more, just to herself, "My house shall be called a house of prayer for all people."

41. When the Saints Go Marching In

Illustration

Robert S. Crilley

Most readers of the Bible seem to have a love-hate relationship with its concluding book. In fact, the Revelation to John almost appears to possess the uncanny ability of being frustrating and fascinating at the same time -- much like a toddler playing with a piece of Scotch tape! They are, no doubt, the most famous last words ever written. However, "well-known" does not always imply "well-thought-of" or even "well-understood." Granted, few portions of Scripture have aroused the curiosity of as many -- I dare say, "a great multitude that no one could count." But then again, simply arousing curiosity, in and of itself, is hardly a ringing endorsement for the book. After all, those who slow down on the highway to gawk at a roadside accident may be interested in what's going on, but they don't necessarily wish to become involved with it. And so it has been throughout the centuries for Revelation: garnering reverence from some, outright ridicule from others.

Martin Luther, for instance, felt that the letter "to the seven churches that are in Asia" should have been returned to sender. He found Christ neither taught nor acknowledged in its gaudy imagery and surreal symbolism. Zwingli's assessment was just as blunt, and for that matter, equally harsh. He saw no need to be concerned with the Apocalypse, because, in his words, "it is not a biblical book." John Calvin didn't even deem it worthy of comment. He wrote extensively on every portion of the New Testament – with the conspicuous exception of this one. Even today, John's rather extravagant vision from the prison island of Patmos is regarded by many as little more than a playground for religious eccentrics and placard-carrying prophets of doom.

Needless to say, some of the difficulty in comprehending Revelation lies in the fact that it is a work fraught with mystery, and like all mysteries I suppose, it is at times compelling and at other times confusing. Filled with truth, but nevertheless teasingly enigmatic. Of course, thinking of this book only as a mystery leaves the impression that it doesn't need so much to be studied as it does to be solved. However, to be honest, such an endeavor is like trying to analyze a sunset or dissect a rainbow. At best, it's a wearisome task to scour John's words in the hope of deciphering secret clues. At worst, it seems to treat his journey of faith as if it were a scavenger hunt.

Simply put, Revelation is neither an ancient chronicle of the past, nor a cryptic almanac of the future. John is not interested in explaining God's purposes, or even in describing them, but rather in creating an awareness through which they might be encountered again. If you will, he is more of a poet than a mystery writer -- fashioning a new reality from the fertile language of imagination. And as Eugene Peterson once observed, "We do not have more information after we read a poem, we have more experience."

42. The Image of Perfection

Illustration

Michael Milton

I will never forget June Day. June Day was a girl in our class in Junior High School who was always called upon to stand at the board and take names in case any of us acted up while the teacher went out to that strange, mysterious place called the faculty lounge. Basically, the teacher couldn't take anymore and needed a break. And June Day was called upon to police the room. I must admit that during those days I did not like June Day because June invariably wrote my name on the board. But one day when the teacher went out and June stood, with chalk in hand, eyes scanning the class for any signs of misbehavior, the class could take no more of June. The class erupted into a giant spitball arena. It was absolute anarchy. Suddenly, June got hit-right in the face. There was silence. We wondered what would happen. June put down her chalk, bent over, got the spitball, and threw it back. She was a part of the anarchy! June Day was not perfect! She could not keep up her veneer of perfection. She was a party to the crime. It was then, as June's arm was cocked back ready to sail another projectile through the class, that our teacher returned. "June! What are you doing?" I forgot to tell you that the teacher was her mother. But poor old June Day met her match, and she just couldn't keep up her image of being perfect.

And you know what? Neither can you. None of us can. We cannot come to God based on our righteousness. Do you know what God calls it? He says our righteousness before Him is like filthy rags. So what do we do? We divest ourselves of such an idea. It is unbelief and it is a sin against Christ and His blood shed for sinners. We come to Jesus, just as we are, without one plea and cry out to Him. It's called repentance.

43. A Smile

Illustration

Editor James S. Hewett

A smile costs nothing, but gives much. It enriches those who receive, without making poorer those who give. It takes but a moment, but the memory of it sometimes lasts forever. None is so rich or mighty that they can get along without it, and none is so poor but that they can be made rich by it. A smile creates happiness in the home, fosters good will in business, and is the countersign of friendship. It brings rest to the weary, cheer to the discouraged, sunshine to the sad, and it is nature's best antidote for trouble. Yet it cannot be bought, begged, borrowed, or stolen, for it is something that is of no value to anyone until it is given away. Some people are too tired to give you a smile. Give them one of yours, as none needs a smile so much as the one who has no more to give.

44. The Burden Bearing Christ - Sermon Starter

Illustration

Brett Blair

There is a wonderful legend concerning the quiet years of Jesus, the years prior to his visible ministry. The legend claims that Jesus the carpenter was one of the master yoke-makers in the Nazareth area. People came from miles around for a yoke, hand carved and crafted by Jesus son of Joseph.

When customers arrived with their team of oxen Jesus would spend considerable time measuring the team, their height, the width, the space between them, and the size of their shoulders. Within a week, the team would be brought back and he would carefully place the newly made yoke over the shoulders, watching for rough places, smoothing out the edges and fitting them perfectly to this particular team of oxen.

That's the yoke Jesus invites us to take. Do not be misled by the word "easy," for its root word in Greek speaks directly of the tailor-made yokes: they were "well-fitting." The yoke Jesus invites us to take, the yoke that brings rest to weary souls, is one that is made exactly to our lives and hearts. The yoke he invites us to wear fits us well, does not rub us nor cause us to develop sore spirits and is designed for two. His yokes were always designed for two. And our yoke-partner is none other than Christ himself.

Running throughout all scripture from the beginning to the end is the theme that ours is a burden bearing Christ. He is not just a Lord whom we burden, and we do, but a Lord who actually solicits our burdens. I want to think with you this morning concerning that thought. He who would be effective must first be free from his burdens. And, it is Christ who frees us. Frees us from...

1. The burden of sin
2. The burden of self-righteousness.
3. Our burdens. So we can bear the burden of others.

45. The Coffee Break

Illustration

Brett Blair

The coffee break, where did that come from? It was a necktie manufacturer out of Denver called Wigwam Weavers. Wigwam Weavers made these very intricate silk neckties and during World War II they lost all their best loom operators to the war effort, all men of course. Then they hired women to do it and they could do it beautifully, and these were very intricate patterns, very complicated looms. The women could do it really well but only for about four or five hours. So they called a meeting. The owner said to the workers, "what can we do? We have to improve your efficiency. We need more output." And the women said, "well give us some time at like 10:00 in the morning and 4:00 in the afternoon and give us some coffee and tea". So, he started these work breaks and overnight their productivity and efficiency goes up, quality control went up, so he institutes the Coffee Break.

Think about it. Your employer gives you a drug and then gives you time off in which to ingest it. Why would they do that? Because it contributes mightily to productivity. The coffee break may seem like it’s something your boss is giving you but it’s a way to extract more value from you.

46. Symbols of Slavery

Illustration

Editor James S. Hewett

In 1838, after a strong emancipation movement among blacks, slavery was abolished in Jamaica, to take effect on August 1. On the evening of the last day in July a large company of former slaves gathered on the beach for a solemn, yet joyous, occasion. A large mahogany coffin had been constructed and placed on the sand next to an accommodating hole in the beach. All evening the soon-to-be-emancipated slaves placed, with some ceremony, symbols of their enslavement. There were chains, leg-irons, whips, padlocks, and ocher similar symbols of slavery. A few minutes before midnight came the box was lowered into the hole in the beach. Pushing sand into the hole to cover the coffin, all joined their voices with one accord to sing: "Praise God from whom all blessings flow, praise him all creatures here below, praise him above ye heavenly host, praise Father, Son and Holy Ghost." They were free from their slavery. How much they were like Christians, who, through Christ’s death are free from their slavery to sin. And how like them are Christians, who in heaven shall be free from the very reminder and presence of sin.

47. Understanding the Trinity

Illustration

King Duncan

This is Trinity Sunday. God in three persons--Father, Son and Holy Spirit. Do we fully understand this wonderful doctrine? No, but some of us will fight for it.

You may remember that ancient story about St. Augustine. One day he took a break from writing about the Trinity to take a walk along the seashore. There he came across a child with a little pail, intently scooping up a pail full of water out of the ocean, then walking up the beach and dumping it out into the sand, then going back down to scoop out another pail of water to pour into the sand, etc.

Augustine asked the child what he was doing, and the child explained that he was "emptying the sea out into the sand."

When the Bishop tried to gently point out the absurd impossibility of this task, the child replied, "Ah, but I'll drain the sea before you understand the Trinity."

Okay, so, maybe the child didn't say exactly that, but there's truth to that comment. We don't understand the Trinity, but we're ready to go to war to defend it. Well, maybe not anymore. But there was a time when battles were fought over church doctrine, and even today churches are being split over whose interpretation of the Word is correct. And it's tragic.

48. A Personal Calling

Illustration

R.C. Sproul

Some have argued from Romans 8:29 that predestination is based on God's foreknowledge in the sense that God looked down the corridors of time and saw who would freely choose to believe, and then predestinated them. This position assumes that foreknowledge here only means "knows in advance." In the Bible, however, knowledge is often used in a sense of personal intimacy, as when Adam "knew" Eve and she conceived a son (Genesis 4:1). God's foreknowledge is linked to His foreloving. We see in Romans 8:30 that everyone who was "foreknown" was also "predestined, called, justified, and glorified."

Does God glorify everyone? Does God justify everyone? No. Clearly then, in terms of what this passage is dealing with, God does not call everyone, does not predestine everyone, and does not foreknow everyone. In Romans 8:29-30, "foreknowledge" must have the sense of intimacy and personal calling, and can refer only to God's elect. God's predestination does not exist in a vacuum, and it is not simply for the purpose of saving us from sin. Verse 29 shows us the goal or purpose of salvation: that we might be conformed to the likeness of His Son. Ultimately, the reason God has saved you and me is for the honor and glory of His Son, "That He might be the firstborn." The goal in creation is that God would give as a gift to His Son many who are reborn into Christ's likeness.

49. The Christmas Touch

Illustration

Robert L. Crouch

Let me tell about a man who in my book was a "light for revelation" as Simeon put it. When he was alive his parents called him Billy Frank. His wife called him Bill. His face was drawn by the gravitational pull of years. The wrinkles on his brow betrayed a life of hard work and stress. His legs were weak. So, too, his arms. His hands trembled involuntarily. His voice, once strong, grew tired. He grew old gracefully. For most of his 82 years, this man touched the world by holding before it the Christ of Christmas.

Jesus knows the trembling hands that hold on to him with unflinching tenacity. He recognizes his faithful follower’s tender touch. He understands that the cause for which he came into our fallen world is the cause to which this frail fellow had committed his life. Since embracing the Savior as a teenager, Bill carried in his heart a concern for all kinds of people in all kinds of places. The races of the world have been equally important to him. Ever since graduating from Wheaton College, this North Carolinian walked his talk around the block and across the seas. William Franklin Graham was a living example of what it means to embrace others with the love of God. In Billy Graham we saw a light. A light for all humanity to see the revelation of God in Christ.

50. Devil Descriptions

Illustration

Merrill F. Unger

Possible Biblical references to Satan:

Genesis 3:1-14 · He was disguised under the Edenic serpent
Genesis 3:15 · He is the serpent's seed
1 Chronicles 21:1 · Satan stands against Israel
Job 1:7-2:10 · He accused and afflicted Job
Isaiah 14:12 · He was Lucifer, son of the morning before the fall (This verse is erroneously ascribed to Satan. It actually refers to the king of Babylon, see v. 3)
Ezekiel 28:14 · He was the anointed cherub that covers (This verse also is erroneously ascribed to Satan. It actually refers to the king of Tyre, see v. 1)
Zecheriah 3:1-9 · He is Satan, the Adversary of unbelieving Israel
Matthew 4:3 · He is the tempter
Matthew 4:4; Luke 4:10-11 · He perverts the Word of God
Matthew 12:22-29 · He works in demon possession
Matthew 12:24; Acts 10:38 · He is the prince of the demons
Matthew 13:19 · Snatches away the Word
Matthew 13:38 · "the evil one"
Matthew 13:38-39 · He sows tares
Matthew 13:39 · He is "the enemy"
Matthew 25:41 · He is a fallen angel
Matthew 25:41; Rev 20:10 · His ultimate fate is Gehenna
Luke 4:13 · He is the devil, the slanderer
Luke 10:18 · He fell from a sinless high estate
Luke 13:16 · He blinds people physically and spiritually
Luke 22:31 · He viewed Simon Peter as a target
John 3:8, 10 · His children are unsaved people
John 8:44 · He was branded "a liar" and "the father of lies" by Jesus
John 8:44 · He is a murderer
John 12:31; 14:30 · He is the prince of this world
John 13:2,27 · He caused Judas to betray Christ
Acts 5:3 · Educes Ananias to lie
2 Corinthians 4:4 · He blinds people spiritually
Ephesians 2:2 · He indwells the unsaved
Ephesians 6:10-20 · He is routed by Spirit-directed prayer
Ephesians 6:11-12 · He heads a celestial hierarchy of evil
1 Thessalonians 2:18 · He hinders God's will in believers
2 Thessalonians 2:9 · He works diabolic miracles
1 Timothy 4:1-6 · He instigates false doctrine
1 Peter 5:8 · He seeks to harm believers
1 Peter 5:8-9 · He is overcome by faith
Revelation 2:9 · He has a synagogue of legalists who deny God's grace in Christ
Revelation 12:9 · He is the deceiver
Revelation 12:9; 20:2 · He is the dragon, that old serpent
Revelation 20:1-3 · He will be bound during the millennium

Showing 1 to 50 of 1259 results