(continuation of meditation 70)
We saw in meditation 70 that the sacrifice of praise is not only about the confession of sins. It is also about the profession of God’s power and majesty, about His righteousness and holiness, His saving acts and council, His love and compassion. Let us see how God’s people in biblical times made such sacrifices of praise to Him.
The Old Testament, and specially the Book of the Psalms, is spilling over with examples of sacrifices of praise. Here are four of them:
Example 1 – David’s sacrifice of prayer to praise God’s omniscience:
In Psalm 139 David offers a sacrifice of prayer to praise God for His all-knowing presence: “O LORD, you have examined my heart and know everything about me. You know when I sit down or stand up. You know my every thought when far away. You chart the path ahead of me and tell me where to stop and rest. Every moment you know where I am. You know what I am going to say even before I say it, LORD. You both precede and follow me. You place your hand of blessing on my head. Such knowledge is too wonderful for me, too great for me to know!
I can never escape from your spirit! I can never get away from your presence! If I go up to heaven, you are there; if I go down to the place of the dead, you are there. If I ride the wings of the morning, if I dwell by the farthest oceans, even there your hand will guide me, and your strength will support me. I could ask the darkness to hide me and the light around me to become night-- but even in darkness I cannot hide from you.
To you the night shines as bright as day. Darkness and light are both alike to you.
You made all the delicate, inner parts of my body and knit me together in my mother's womb. Thank you for making me so wonderfully complex! Your workmanship is marvelous-- and how well I know it. You watched me as I was being formed in utter seclusion, as I was woven together in the dark of the womb. You saw me before I was born. Every day of my life was recorded in your book. Every moment was laid out before a single day had passed.
How precious are your thoughts about me, O God! They are innumerable! I can't even count them; they outnumber the grains of sand! And when I wake up in the morning, you are still with me!” (Psalm 139:1-18)
Example 2 – A sacrifice of prayer to praise God for His eternal Word:
The unknown psalmist who wrote Psalm 119 expresses his love for God’s Word in the following sacrifice of praise: “Your word, O LORD, is eternal; it stands firm in the heavens. Your faithfulness continues through all generations; you established the earth, and it endures. Your laws endure to this day, for all things serve you.
If your law had not been my delight, I would have perished in my affliction. I will never forget your precepts, for by them you have preserved my life.
Save me, for I am yours; I have sought out your precepts. The wicked are waiting to destroy me, but I will ponder your statutes. To all perfection I see a limit; but your commands are boundless.” (Psalm 119:89-96)
Example 3 – David’s sacrifice of prayer to praise God’s creative power and care:
“O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens. From the lips of children and infants you have ordained praise because of your enemies, to silence the foe and the avenger.
When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, the son of man that you care for him?
You made him a little lower than the heavenly beings and crowned him with glory and honour. You made him ruler over the works of your hands; you put everything under his feet: all flocks and herds, and the beasts of the field, the birds of the air, and the fish of the sea, all that swim the paths of the seas. O LORD, our Lord, how majestic is your name in all the earth!”
(Psalm 8:1-9)
Example 4 – Moses’ sacrifice of prayer to praise God’s saving acts in the history of God’s people (i.e., during the exodus from Egypt's bondage):
"Your right hand, O LORD, was majestic in power. Your right hand, O LORD, shattered the enemy [i.e., Pharaoh’s army]. In the greatness of your majesty you threw down those who opposed you. You unleashed your burning anger; it consumed them like stubble. By the blast of your nostrils the waters piled up. The surging waters stood firm like a wall; the deep waters congealed in the heart of the sea.
The enemy boasted, `I will pursue, I will overtake them. I will divide the spoils; I will gorge myself on them. I will draw my sword and my hand will destroy them.'
But you blew with your breath, and the sea covered them. They sank like lead in the mighty waters.
"Who among the gods is like you, O LORD? Who is like you-- majestic in holiness, awesome in glory, working wonders? You stretched out your right hand and the earth swallowed them.
In your unfailing love you will lead the people you have redeemed. In your strength you will guide them to your holy dwelling.”
(Exodus 15:6-13)
Also the New Testament gives regular accounts of sacrifices of praise. Here are some examples:
Example 1 – Jesus teaches us to praise our heavenly Father:
The ‘prototype prayer’ Jesus taught us begins with a sacrifice of praise: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven.” (Matthew 6:9-10)
Example 2 - Jesus praises His Father in heaven:
At the open grave of His friend Lazarus, Jesus offers a sacrifice of praise to His Father. The evangelist John reports: “Then Jesus looked up and said, "Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.” (John 11:41-42)
Example 3 – Jesus' priestly sacrifice of praise to His Father:
On the eve before His death Jesus prayed the following priestly sacrifice of praise: “Father, the time has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him.
Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.
I have brought you glory on earth by completing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began.” (John 17:1-5)
Example 4 – The Jerusalem church offers a sacrifice of praise to God:
After the report of Peter and John regarding their experience with the Sanhedrin (the highest Jewish tribunal in Jerusalem), the church offered a sacrifice of praise to God, saying: “Sovereign Lord ... you made the heaven and the earth and the sea, and everything in them. You spoke by the Holy Spirit through the mouth of your servant, our father David: "`Why do the nations rage and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One.'
Indeed Herod and Pontius Pilate met together with the Gentiles [non-Jews] and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. They did what your power and will had decided beforehand should happen.
Now, Lord, consider their threats and enable your servants to speak your word with great boldness. Stretch out your hand to heal and perform miraculous signs and wonders through the name of your holy servant Jesus.” (Acts 4:24-30)
The following sacrifices of praise to God the Father and His Son are offered in heaven. The Lord graciously gave John the apostle a glimpse of worship in heaven. I think one of the reasons why He commanded John to write these prayers and songs of worship down is that we would know what present and future worship in heaven looks like.
Example 5 – Heaven offers sacrifices of praise to the Father and the Son:
The four living creatures around the throne offer day and night their sacrifices of praise to God, saying: “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.”
(Revelation 4:8)
The twenty-four elders, seated on their thrones before God offer constant sacrifices of praise to Him: “You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they were created and have their being.” (Revelation 4:11)
“We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign. The nations were angry; and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your saints and those who reverence your name, both small and great--and for destroying those who destroy the earth.” (Revelation 11:17-18)
The four living creatures and the twenty-four elders offer together their sacrifices of praise to the Lamb, singing: “You purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.”
(Revelation 5:9-10)
Here is a sacrifice of praise to God, which in the future will be sung by those who will have been victorious over the beast and its power: “Great and marvellous are your deeds, Lord God Almighty. Just and true are your ways, King of the ages. Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed.” (Revelation 15:3-4)
One of the angels of judgment offers this sacrifice of praise to God: “You are just in these judgments, you who are and who were, the Holy One, because you have so judged; for they have shed the blood of your saints and prophets, and you have given them blood to drink as they deserve.” (Revelation 16:5-6)
Before I finish this meditation, I need to make some final remarks:
-- There are many other words in the Bible used to express people’s sacrifices of praise to God, like: ‘give thanks to Him’, ‘extol the Lord’, ‘glorify His Name’, ‘worship the King’, ‘proclaim His righteousness’, ‘invoke the God of Israel’. All these and other expressions are calls to offer a sacrifice of praise. In this meditation we have tried to focus on the content of such sacrifices.
-- It is interesting to notice that only God the Father and God the Son are addressed in the sacrifices of praise. The Bible does not mention an instance in which God the Spirit is worshipped. The apostle Paul teaches us that God’s Spirit, who lives in all reborn children of God, helps us to pray: “Pray at all times and on every occasion in the power of the Holy Spirit.” (Ephesians 6:18)
-- All the sacrifices of praise in this meditation address God, Father and Son personally. There are many more sacrifices of praise in the Bible and many of them address God in the 3rd person singular, proclaiming His glory to His people and to the world. I will explain in the next meditation the reason why I have chosen these specific prayers of praise.
(to be continued)
Psalm 139:1-18 and Ephesians 6:18 are quotes from the New Living Translation. All other texts are quoted from the New International Version.
Friday, December 16, 2011
Friday, December 9, 2011
70. CORPORATE, CHRISTLIKE LOVE FOR THE FATHER AND HIS SON ( h ) : The sacrifice of praise as a confession of sin.
(continuation of meditation 69)
In our last meditation we saw that as followers of Jesus we are called to continually offer a sacrifice of praise to God. In Hebrews 13:15 we read: “Through Jesus, therefore, let us continually offer to God a sacrifice of praise...” That is our priestly ministry! And it is God’s Spirit who empowers us individually and as a church community to bring such a sacrifice.
But what is the intended content of these sacrifices of praise? The continuation of Hebrews 13:15 gives us the answer, although it is interesting to compare some different translations:
-- The New King James Version translates: “...giving thanks to His [God’s] name.”
-- The New International Version renders: “... confess his name.”
-- The New Living Translations paraphrases: “...proclaiming the glory of his name.”
-- The Jewish New Testament by David H. Stern gives: “...acknowledge his name.”
Why such different translations? Actually, all of them correctly report the meaning of the original Greek wording. The Greek verb which is used in Hebrews 13:15 for “giving thanks, etc.”, comes from a word group which we find all over the oldest Greek translation of the Old Testament [the Septuagint] and in many places in the New Testament. The best translation might be “making a confession/profession.” That might be a confession of sin or a profession of God’s power and majesty. It may be an acknowledgment of His saving acts and council, and of His love and compassion. Let us see how God’s people in biblical times made their sacrifices of praise to Him.
Here are three examples from the Septuagint using this word group “confession/profession” for the confession of sins. These sacrifices of praise pay homage to God. These prayers magnify His Name. They acknowledge His holiness and justice, but also His love and mercy. With these prayers the community of Israel remorsefully seeks forgiveness and restoration after a time of rebellion and unfaithfulness.
Example 1 - Salomon’s sacrifice of praise as a confession of sin:
Salomon prays to God at the dedication of the first temple in Jerusalem: "When your people Israel have been defeated by an enemy because they have sinned against you, and when they turn back to you and confess your name, praying and making supplication to you in this temple, then hear from heaven and forgive the sin of your people Israel and bring them back to the land you gave to their fathers."
"When the heavens are shut up and there is no rain because your people have sinned against you, and when they pray towards this place and confess your name and turn from their sin because you have afflicted them, then hear from heaven and forgive the sin of your servants, your people Israel. Teach them the right way to live, and send rain on the land you gave your people for an inheritance." (1 Kings 8:33-36)
Example 2 - Daniel’s sacrifice of praise as a confession of sin:
Daniel prays to God after the 70 years of exile are finished:
“I prayed to the LORD my God and confessed: "O Lord, the great and awesome God, who keeps his covenant of love with all who love him and obey his commands, we have sinned and done wrong.
We have been wicked and have rebelled; we have turned away from your commands and laws. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our fathers, and to all the people of the land.
Lord, you are righteous, but this day we are covered with shame--the men of Judah and people of Jerusalem and all Israel, both near and far, in all the countries where you have scattered us because of our unfaithfulness to you. O LORD, we and our kings, our princes and our fathers are covered with shame because we have sinned against you.
The Lord our God is merciful and forgiving, even though we have rebelled against him; we have not obeyed the LORD our God or kept the laws he gave us through his servants the prophets. All Israel has transgressed your law and turned away, refusing to obey you.
Therefore the curses and sworn judgments written in the Law of Moses, the servant of God, have been poured out on us, because we have sinned against you. You have fulfilled the words spoken against us and against our rulers by bringing upon us great disaster. Under the whole heaven nothing has ever been done like what has been done to Jerusalem. Just as it is written in the Law of Moses, all this disaster has come upon us, yet we have not sought the favour of the LORD our God by turning from our sins and giving attention to your truth. The LORD did not hesitate to bring the disaster upon us, for the LORD our God is righteous in everything he does; yet we have not obeyed him.
Now, O Lord our God, who brought your people out of Egypt with a mighty hand and who made for yourself a name that endures to this day, we have sinned, we have done wrong. O Lord, in keeping with all your righteous acts, turn away your anger and your wrath from Jerusalem, your city, your holy hill. Our sins and the iniquities of our fathers have made Jerusalem and your people an object of scorn to all those around us.
Now, our God, hear the prayers and petitions of your servant. For your sake, O Lord, look with favour on your desolate sanctuary. Give ear, O God, and hear; open your eyes and see the desolation of the city that bears your Name. We do not make requests of you because we are righteous, but because of your great mercy. O Lord, listen! O Lord, forgive! O Lord, hear and act! For your sake, O my God, do not delay, because your city and your people bear your Name." (Daniel 9:4-19)
Example 3 - David’s sacrifice of praise as a confession of sin:
Although in Psalm 51 the word group “confession/ profession” is not mentioned, David’s penitential prayer after his adultery with Bathsheba is a true sacrifice of praise as a confession of sin: “Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my trans-
gressions. Wash away all my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is always before me.
Against you, you only, have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge.
Surely I was sinful at birth, sinful from the time my mother conceived me. Surely you desire truth in the inner parts; you teach me wisdom in the inmost place.
Cleanse me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Let me hear joy and gladness; let the bones you have crushed rejoice. Hide your face from my sins and blot out all my iniquity. Create in me a pure heart, O God, and renew a steadfast spirit within me. Do not cast me from your presence or take your Holy Spirit from me.
Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. Then I will teach transgressors your ways, and sinners will turn back to you.
Save me from bloodguilt, O God, the God who saves me, and my tongue will sing of your righteousness. O Lord, open my lips, and my mouth will declare your praise.
You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise...” (Psalm 51:1-17)
The Greek New Testament uses the same word group “confession/profession” for the confession of sins. Here are five examples:
Example 1 - John the Baptist calls on God’s people to confess their sins:
John the Baptist summons God’s people to prepare themselves for the arrival of Jesus Messiah: “In those days John the Baptist came, preaching in the Desert of Judea and saying, "Repent, for the Kingdom of Heaven is near." This is he who was spoken of through the prophet Isaiah: "A voice of one calling in the desert,`Prepare the way for the Lord, make straight paths for him.'" ...
People went out to him from Jerusalem and all Judea and the whole region of the Jordan. Confessing their sins, they were baptised by him in the Jordan River.” (Matthew 3:1-6)
Example 2 - Jesus teaches us to confess our sins:
The Lord Jesus Himself shows in the prayer that He taught us, the need to confess our sins time and again: “Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.” (Luke 11:4)
Example 3 - New converts openly confessed their sins:
The evangelist Luke writes about dramatic conversions in Ephesus: “When this (the attack of the demon possessed man on the seven sons of Sceva) became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honour.
Many of those who believed now came and openly confessed their evil deeds. A number who had practised sorcery brought their scrolls together and burned them publicly. When they calculated the value of the scrolls, the total came to fifty thousand drachmas.
In this way the word of the Lord spread widely and grew in power.” ( Acts 19:17-20)
Example 4 - Private and corporate confessions of sin:
As we often behave in a way that is far from Christlike in our personal and church life, the apostle John encourages us to offer the sacrifice of praise time after time by confessing our sins:
“If we walk in the light, as he [God] is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.
If we claim to be without sin, we deceive ourselves and the truth is not in us.
If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.
If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives.” (1 John 1:7-10)
Example 5 - Confession of sins as a prerequisite for personal and church wide healing:
James mentions how God’s Spirit responds to the confession of sins in the life of the church: “Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven.
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops.” (James 5:14-18)
From all these examples it is clear that God’s Spirit works the confession of sin in the life of God’s people. As we see our rebellious and sinful hearts in the light of God’s holy presence, we cry out to Him for forgiveness, cleansing and renewal. Yet, the biblical sacrifice of praise includes more than the confession of sins. That will be the theme of our next meditation.
(to be continued)
All texts are quoted from the New International Version.
In our last meditation we saw that as followers of Jesus we are called to continually offer a sacrifice of praise to God. In Hebrews 13:15 we read: “Through Jesus, therefore, let us continually offer to God a sacrifice of praise...” That is our priestly ministry! And it is God’s Spirit who empowers us individually and as a church community to bring such a sacrifice.
But what is the intended content of these sacrifices of praise? The continuation of Hebrews 13:15 gives us the answer, although it is interesting to compare some different translations:
-- The New King James Version translates: “...giving thanks to His [God’s] name.”
-- The New International Version renders: “... confess his name.”
-- The New Living Translations paraphrases: “...proclaiming the glory of his name.”
-- The Jewish New Testament by David H. Stern gives: “...acknowledge his name.”
Why such different translations? Actually, all of them correctly report the meaning of the original Greek wording. The Greek verb which is used in Hebrews 13:15 for “giving thanks, etc.”, comes from a word group which we find all over the oldest Greek translation of the Old Testament [the Septuagint] and in many places in the New Testament. The best translation might be “making a confession/profession.” That might be a confession of sin or a profession of God’s power and majesty. It may be an acknowledgment of His saving acts and council, and of His love and compassion. Let us see how God’s people in biblical times made their sacrifices of praise to Him.
Here are three examples from the Septuagint using this word group “confession/profession” for the confession of sins. These sacrifices of praise pay homage to God. These prayers magnify His Name. They acknowledge His holiness and justice, but also His love and mercy. With these prayers the community of Israel remorsefully seeks forgiveness and restoration after a time of rebellion and unfaithfulness.
Example 1 - Salomon’s sacrifice of praise as a confession of sin:
Salomon prays to God at the dedication of the first temple in Jerusalem: "When your people Israel have been defeated by an enemy because they have sinned against you, and when they turn back to you and confess your name, praying and making supplication to you in this temple, then hear from heaven and forgive the sin of your people Israel and bring them back to the land you gave to their fathers."
"When the heavens are shut up and there is no rain because your people have sinned against you, and when they pray towards this place and confess your name and turn from their sin because you have afflicted them, then hear from heaven and forgive the sin of your servants, your people Israel. Teach them the right way to live, and send rain on the land you gave your people for an inheritance." (1 Kings 8:33-36)
Example 2 - Daniel’s sacrifice of praise as a confession of sin:
Daniel prays to God after the 70 years of exile are finished:
“I prayed to the LORD my God and confessed: "O Lord, the great and awesome God, who keeps his covenant of love with all who love him and obey his commands, we have sinned and done wrong.
We have been wicked and have rebelled; we have turned away from your commands and laws. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our fathers, and to all the people of the land.
Lord, you are righteous, but this day we are covered with shame--the men of Judah and people of Jerusalem and all Israel, both near and far, in all the countries where you have scattered us because of our unfaithfulness to you. O LORD, we and our kings, our princes and our fathers are covered with shame because we have sinned against you.
The Lord our God is merciful and forgiving, even though we have rebelled against him; we have not obeyed the LORD our God or kept the laws he gave us through his servants the prophets. All Israel has transgressed your law and turned away, refusing to obey you.
Therefore the curses and sworn judgments written in the Law of Moses, the servant of God, have been poured out on us, because we have sinned against you. You have fulfilled the words spoken against us and against our rulers by bringing upon us great disaster. Under the whole heaven nothing has ever been done like what has been done to Jerusalem. Just as it is written in the Law of Moses, all this disaster has come upon us, yet we have not sought the favour of the LORD our God by turning from our sins and giving attention to your truth. The LORD did not hesitate to bring the disaster upon us, for the LORD our God is righteous in everything he does; yet we have not obeyed him.
Now, O Lord our God, who brought your people out of Egypt with a mighty hand and who made for yourself a name that endures to this day, we have sinned, we have done wrong. O Lord, in keeping with all your righteous acts, turn away your anger and your wrath from Jerusalem, your city, your holy hill. Our sins and the iniquities of our fathers have made Jerusalem and your people an object of scorn to all those around us.
Now, our God, hear the prayers and petitions of your servant. For your sake, O Lord, look with favour on your desolate sanctuary. Give ear, O God, and hear; open your eyes and see the desolation of the city that bears your Name. We do not make requests of you because we are righteous, but because of your great mercy. O Lord, listen! O Lord, forgive! O Lord, hear and act! For your sake, O my God, do not delay, because your city and your people bear your Name." (Daniel 9:4-19)
Example 3 - David’s sacrifice of praise as a confession of sin:
Although in Psalm 51 the word group “confession/ profession” is not mentioned, David’s penitential prayer after his adultery with Bathsheba is a true sacrifice of praise as a confession of sin: “Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my trans-
gressions. Wash away all my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is always before me.
Against you, you only, have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge.
Surely I was sinful at birth, sinful from the time my mother conceived me. Surely you desire truth in the inner parts; you teach me wisdom in the inmost place.
Cleanse me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Let me hear joy and gladness; let the bones you have crushed rejoice. Hide your face from my sins and blot out all my iniquity. Create in me a pure heart, O God, and renew a steadfast spirit within me. Do not cast me from your presence or take your Holy Spirit from me.
Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. Then I will teach transgressors your ways, and sinners will turn back to you.
Save me from bloodguilt, O God, the God who saves me, and my tongue will sing of your righteousness. O Lord, open my lips, and my mouth will declare your praise.
You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise...” (Psalm 51:1-17)
The Greek New Testament uses the same word group “confession/profession” for the confession of sins. Here are five examples:
Example 1 - John the Baptist calls on God’s people to confess their sins:
John the Baptist summons God’s people to prepare themselves for the arrival of Jesus Messiah: “In those days John the Baptist came, preaching in the Desert of Judea and saying, "Repent, for the Kingdom of Heaven is near." This is he who was spoken of through the prophet Isaiah: "A voice of one calling in the desert,`Prepare the way for the Lord, make straight paths for him.'" ...
People went out to him from Jerusalem and all Judea and the whole region of the Jordan. Confessing their sins, they were baptised by him in the Jordan River.” (Matthew 3:1-6)
Example 2 - Jesus teaches us to confess our sins:
The Lord Jesus Himself shows in the prayer that He taught us, the need to confess our sins time and again: “Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.” (Luke 11:4)
Example 3 - New converts openly confessed their sins:
The evangelist Luke writes about dramatic conversions in Ephesus: “When this (the attack of the demon possessed man on the seven sons of Sceva) became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honour.
Many of those who believed now came and openly confessed their evil deeds. A number who had practised sorcery brought their scrolls together and burned them publicly. When they calculated the value of the scrolls, the total came to fifty thousand drachmas.
In this way the word of the Lord spread widely and grew in power.” ( Acts 19:17-20)
Example 4 - Private and corporate confessions of sin:
As we often behave in a way that is far from Christlike in our personal and church life, the apostle John encourages us to offer the sacrifice of praise time after time by confessing our sins:
“If we walk in the light, as he [God] is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.
If we claim to be without sin, we deceive ourselves and the truth is not in us.
If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.
If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives.” (1 John 1:7-10)
Example 5 - Confession of sins as a prerequisite for personal and church wide healing:
James mentions how God’s Spirit responds to the confession of sins in the life of the church: “Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven.
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops.” (James 5:14-18)
From all these examples it is clear that God’s Spirit works the confession of sin in the life of God’s people. As we see our rebellious and sinful hearts in the light of God’s holy presence, we cry out to Him for forgiveness, cleansing and renewal. Yet, the biblical sacrifice of praise includes more than the confession of sins. That will be the theme of our next meditation.
(to be continued)
All texts are quoted from the New International Version.
Friday, November 25, 2011
69. CORPORATE, CHRISTLIKE LOVE FOR THE FATHER AND HIS SON ( g ) : Spirit-empowered sacrifices of praise
(continuation of meditation 68)
In meditation 68 we saw that the Greek version of the Old Testament (i.e., the Septuagint) and the Greek New Testament both use several words for ‘worshipping God’, which portray “the priestly ministry of worship by which the bringing of a sacrifice is implied.”
We also realised that the figurative way of speaking about the priestly ministry of worship in the New Testament stands entirely in the context of the Old Testament tabernacle and temple service. It is beyond the scope of our meditations to look more deeply into the Old Testament use of sacrificial language.
However, let me give you one beautiful example from the Old Testament of someone who expresses his love for God in the figurative use of sacrificial language. David says to God: “Accept my prayer as incense offered to you, and my upraised hands as an evening offering.” (Psalm 141:2)
Central to all New Testament use of sacrificial language stands Jesus’ self-sacrificing love. The apostle Paul encourages Jesus’ followers in Ephesus to follow His example: “... live a life of love, just as [in the same way as] Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”
(Ephesians 5:2)
In the Epistle to the Hebrews, chapter 9 verse 14 we read:
“Just think how much more the blood of Christ will purify our hearts from deeds that lead to death so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins.” This is all ‘sacrificial language’:
1. Jesus offers Himself to His heavenly Father as the perfect sacrifice of love;
2. It is God’s Spirit who leads Jesus to provide that sin offering for us;
3. Jesus’ sacrificed blood will liberate our hearts from the bondage of sin;
4. The aim of Jesus’ self-sacrifice is to empower us by the Holy Spirit for the priestly ministry of worshiping God. In this Spirit-empowered ministry of worship we are called to bring to God our life as a daily sacrifice of Christlike love.
In meditation 68 we saw that Paul beseeches the Christians in Rome (and us!) to sacrifice their bodies as an act of priestly worship to God. God’s Spirit moves us to such self-sacrifice in love as a response to God’s self-sacrifice for us: “... I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship.” (Romans 12:1)
The apostle Peter points to whom we really are as followers of Jesus: “... you are God's holy priests, who offer the spiritual sacrifices that please him [God] because of Jesus Christ.”
(1 Peter 2:5)
Actually, Peter says that God has anointed my local church to be a Spirit-empowered community of priests. And it is my church’s priestly ministry to bring Spirit-empowered [spiritual] sacrifices to God.
But what are spiritual or Spirit-empowered sacrifices? The Epistle to the Hebrews explains that to us:
“With Jesus' help, let us continually offer our sacrifice of praise to God by proclaiming the glory of his name.” (Hebrews 13:15)
As we just saw, the Epistle to the Hebrews calls those Spirit-empowered sacrifices “sacrifices of praise”.
The Old Testament and specially the book of the Psalms are brimful of texts that summon all of God’s people to bring sacrifices of praise to Him.
What’s more, the Levites who assisted the priest in the service of Salomon’s temple, were specially ordained to bring daily sacrifices of praise to God:
“The duty of the Levites was to help Aaron's descendants [the priests] in the service of the temple of the LORD ..... They were also to stand every morning to thank and praise the LORD. They were to do the same in the evening and whenever burnt offerings were presented to the LORD on Sabbaths and at New Moon festivals and at appointed feasts.” (1 Chronicles 23:28 and 30)
God announced through His prophet Isaiah (ca. 700 BC) that one day the Messiah - the Saviour of the world - will come. First of all He will redeem Israel, His rebellious people, and breath new life into them. God's Spirit will revive the entire nation so that it will solely live to proclaim God's praise. (see Isaiah 40:1-44:5).
God says: "Forget the former things; do not dwell on the past. See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the desert and streams in the wasteland. The wild animals honour me, the jackals and the owls, because I provide water in the desert and streams in the wasteland, to give drink to my people [Israel], my chosen, the people I formed for myself that they may proclaim my praise." (Isaiah 43:18-21)
In the book of Acts we see that this prophesy of Isaiah is starting its fulfilment! These Jews, as the beginning of God's messianic, reborn people of the new covenant, find the true reason for Israel's existence. Through the inner transformation by God's Spirit they become the people which solely live for the proclamation of God's praise: “Every day they continued to meet together in the temple courts [...] praising God..." (Acts 2:46)
Then, the apostle Paul shows in his letter to the Christians in Rome that according to God’s plan, not only reborn Jews would be the fulfilment of Isaiah's prophesy. Far from it!
Paul writes that Jesus the Messiah is indeed the Saviour of the entire world! Therefore, all the nations will ultimately join in the sacrifices of praise to the Jewish Messiah, Jesus Christ: “... he came so the Gentiles [non-Jewish people] might also give glory to God for his mercies to them. That is what the psalmist meant when he wrote: « I will praise you among the Gentiles; I will sing praises to your name. » And in another place it is written,« Rejoice, O you Gentiles, along with his people, the Jews. » And yet again, « Praise the Lord, all you Gentiles; praise him, all you people of the earth » (Romans 15:9-11)
Important questions emanate from this meditation:
-- What does it practically mean that God has ordained my entire local church to be a Spirit-empowered community of priests?
-- Are my local church and its leaders aware of the fact that God has ordained us to that priestly ministry?
-- We read in Hebrews 9:14 that one of the aims of Jesus’ self-sacrifice is to liberate my local church from being self-centred, so that God can use us for the priestly ministry of worship. In how far has God’s Spirit liberated my church for that ministry?
-- Does my church realise that the true reason of its existence is to be a people which solely lives for the proclamation of God's praise.
-- Is my church committed to the priestly ministry of worship?
-- Does God’s Spirit urge the members of my church to offer themselves to God as living and holy sacrifices of Christlike love?
(Romans 12:1)
-- What are Spirit-empowered sacrifices of praise? That will be the theme for our next meditation.
(to be continued)
Ephesians 5:2, Romans 12:1, 1 Chronicles 23:28.30-32, Acts 2:46 are quotes of the New International Version. The other texts are quoted from the New Living Translation.
In meditation 68 we saw that the Greek version of the Old Testament (i.e., the Septuagint) and the Greek New Testament both use several words for ‘worshipping God’, which portray “the priestly ministry of worship by which the bringing of a sacrifice is implied.”
We also realised that the figurative way of speaking about the priestly ministry of worship in the New Testament stands entirely in the context of the Old Testament tabernacle and temple service. It is beyond the scope of our meditations to look more deeply into the Old Testament use of sacrificial language.
However, let me give you one beautiful example from the Old Testament of someone who expresses his love for God in the figurative use of sacrificial language. David says to God: “Accept my prayer as incense offered to you, and my upraised hands as an evening offering.” (Psalm 141:2)
Central to all New Testament use of sacrificial language stands Jesus’ self-sacrificing love. The apostle Paul encourages Jesus’ followers in Ephesus to follow His example: “... live a life of love, just as [in the same way as] Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”
(Ephesians 5:2)
In the Epistle to the Hebrews, chapter 9 verse 14 we read:
“Just think how much more the blood of Christ will purify our hearts from deeds that lead to death so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins.” This is all ‘sacrificial language’:
1. Jesus offers Himself to His heavenly Father as the perfect sacrifice of love;
2. It is God’s Spirit who leads Jesus to provide that sin offering for us;
3. Jesus’ sacrificed blood will liberate our hearts from the bondage of sin;
4. The aim of Jesus’ self-sacrifice is to empower us by the Holy Spirit for the priestly ministry of worshiping God. In this Spirit-empowered ministry of worship we are called to bring to God our life as a daily sacrifice of Christlike love.
In meditation 68 we saw that Paul beseeches the Christians in Rome (and us!) to sacrifice their bodies as an act of priestly worship to God. God’s Spirit moves us to such self-sacrifice in love as a response to God’s self-sacrifice for us: “... I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship.” (Romans 12:1)
The apostle Peter points to whom we really are as followers of Jesus: “... you are God's holy priests, who offer the spiritual sacrifices that please him [God] because of Jesus Christ.”
(1 Peter 2:5)
Actually, Peter says that God has anointed my local church to be a Spirit-empowered community of priests. And it is my church’s priestly ministry to bring Spirit-empowered [spiritual] sacrifices to God.
But what are spiritual or Spirit-empowered sacrifices? The Epistle to the Hebrews explains that to us:
“With Jesus' help, let us continually offer our sacrifice of praise to God by proclaiming the glory of his name.” (Hebrews 13:15)
As we just saw, the Epistle to the Hebrews calls those Spirit-empowered sacrifices “sacrifices of praise”.
The Old Testament and specially the book of the Psalms are brimful of texts that summon all of God’s people to bring sacrifices of praise to Him.
What’s more, the Levites who assisted the priest in the service of Salomon’s temple, were specially ordained to bring daily sacrifices of praise to God:
“The duty of the Levites was to help Aaron's descendants [the priests] in the service of the temple of the LORD ..... They were also to stand every morning to thank and praise the LORD. They were to do the same in the evening and whenever burnt offerings were presented to the LORD on Sabbaths and at New Moon festivals and at appointed feasts.” (1 Chronicles 23:28 and 30)
God announced through His prophet Isaiah (ca. 700 BC) that one day the Messiah - the Saviour of the world - will come. First of all He will redeem Israel, His rebellious people, and breath new life into them. God's Spirit will revive the entire nation so that it will solely live to proclaim God's praise. (see Isaiah 40:1-44:5).
God says: "Forget the former things; do not dwell on the past. See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the desert and streams in the wasteland. The wild animals honour me, the jackals and the owls, because I provide water in the desert and streams in the wasteland, to give drink to my people [Israel], my chosen, the people I formed for myself that they may proclaim my praise." (Isaiah 43:18-21)
In the book of Acts we see that this prophesy of Isaiah is starting its fulfilment! These Jews, as the beginning of God's messianic, reborn people of the new covenant, find the true reason for Israel's existence. Through the inner transformation by God's Spirit they become the people which solely live for the proclamation of God's praise: “Every day they continued to meet together in the temple courts [...] praising God..." (Acts 2:46)
Then, the apostle Paul shows in his letter to the Christians in Rome that according to God’s plan, not only reborn Jews would be the fulfilment of Isaiah's prophesy. Far from it!
Paul writes that Jesus the Messiah is indeed the Saviour of the entire world! Therefore, all the nations will ultimately join in the sacrifices of praise to the Jewish Messiah, Jesus Christ: “... he came so the Gentiles [non-Jewish people] might also give glory to God for his mercies to them. That is what the psalmist meant when he wrote: « I will praise you among the Gentiles; I will sing praises to your name. » And in another place it is written,« Rejoice, O you Gentiles, along with his people, the Jews. » And yet again, « Praise the Lord, all you Gentiles; praise him, all you people of the earth » (Romans 15:9-11)
Important questions emanate from this meditation:
-- What does it practically mean that God has ordained my entire local church to be a Spirit-empowered community of priests?
-- Are my local church and its leaders aware of the fact that God has ordained us to that priestly ministry?
-- We read in Hebrews 9:14 that one of the aims of Jesus’ self-sacrifice is to liberate my local church from being self-centred, so that God can use us for the priestly ministry of worship. In how far has God’s Spirit liberated my church for that ministry?
-- Does my church realise that the true reason of its existence is to be a people which solely lives for the proclamation of God's praise.
-- Is my church committed to the priestly ministry of worship?
-- Does God’s Spirit urge the members of my church to offer themselves to God as living and holy sacrifices of Christlike love?
(Romans 12:1)
-- What are Spirit-empowered sacrifices of praise? That will be the theme for our next meditation.
(to be continued)
Ephesians 5:2, Romans 12:1, 1 Chronicles 23:28.30-32, Acts 2:46 are quotes of the New International Version. The other texts are quoted from the New Living Translation.
Saturday, November 5, 2011
68. CORPORATE, CHRISTLIKE LOVE FOR THE FATHER AND HIS SON ( f ) : the priestly ministry of worship
(continuation of Meditation 67)
Does God’s Word use other expressions for ‘worship’ which speak of our love for God the Father and for His Son, Jesus Messiah?
Yes indeed, there are several words for ‘worshipping God’ in the Greek version of the Old Testament (i.e., the Septuagint) and in the Greek New Testament, which portray “the priestly ministry of worship by which the bringing of a sacrifice is implied.”
Our English bibles often offer a rather meagre translation for these rich and meaningful words:
• either with verbs like ‘to serve (God)’, ‘to minister (to God) ‘to worship (God)’;
• or with nouns like ‘(priestly) service’, ‘(priestly) ministry’, ‘(priestly) worship’ or ‘(religious) ceremony’.
We find an early example of this when God sends Moses back to Egypt to deliver His people from bondage: “Then God told him, "I will be with you. And this will serve as proof that I have sent you: When you have brought the Israelites out of Egypt, you will return here to worship God at this very mountain." (Exodus 3:12). This verb ‘to worship’ implies in the Septuagint not only prayers of adoration, but also the priestly ministry of bringing sacrifices.
Another classic example is in Joshua 22:27: “... we will worship the LORD at his sanctuary with our burnt offerings, sacrifices and fellowship offerings.”
At the background of its meaning as “priestly ministry of worship which implies the bringing of a sacrifice”, Moses is able to use this verb (‘to worship’) figuratively when he says: “And now, Israel, what does the LORD your God require of you? He requires you to fear him, to live according to his will, to love and worship him with all your heart and soul, and to obey the LORD's commands and laws that I am giving you today for your own good.”
(Deuteronomy 10:12-13)
This text speaks of God’s standard for life. It says that worshipping Him wholeheartedly implies the bringing of the daily sacrifice of our lives to Him.
The apostle Paul picks up the figurative sense of this Greek verb ‘to worship’. He uses it in his letter to the followers of Jesus in Rome and applies it to their daily lives. Because of God’s great love for them, Paul beseeches the Roman Christians, saying: “... I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God-- this is your spiritual act of worship.” (Romans 12:1)
Paul actually says, that their priestly ministry of worship implies the sacrifice of their bodies. But how could they bring their bodies as a sacrifice to please God? Would they need to be willing to die for the Lord? That might be needed in times of persecution. However, I think that Paul first of all wants to make the link to the ‘ministry of worship’ of which Moses speaks in Deuteronomy 10:12-13.
Yet, how could I worship the Lord wholeheartedly if my heart by nature is filled with prideful sin and disobedience to God and His Word?
Using the same Greek verb, the apostle Paul answers that question in his letter to the church in Philippi: “... we who worship God in the Spirit...” (Philippians 3:3)
As we saw, Moses spoke figuratively about “the priestly ministry of worship which implies the bringing of a sacrifice”, when he said: “And now, Israel, what does the LORD your God require of you? He requires you to fear him, to live according to his will, to love and worship him with all your heart and soul, and to obey the LORD's commands and laws that I am giving you today for your own good.” (Deuteronomy 10:12-13)
Paul shows in Romans 12:1 and Philippians 3:3 that such priestly ministry of worship, as Moses described, is only holy and pleasing to God when we are reborn and guided by the God’s Holy Spirit.
In Romans 12:2 the apostle adds a practical application:
“Don't copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will know what God wants you to do, and you will know how good and pleasing and perfect his will really is.”
In Acts 13:1-2 the evangelist Luke describes a practice in the early church of Antioch in Syria: “Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called ‘the black man’), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul. One day as these men were worshiping the Lord and fasting, the Holy Spirit said, ‘Dedicate Barnabas and Saul for the special work I have for them.’” (Acts 13:1-2)
The original Greek verb, of which ‘worshipping’ in Acts 13:2 is a translation, comes from the same language group that speaks of “the priestly ministry of worship which implies the bringing of a sacrifice”.
These leaders of the church in Antioch did not have a short prayer time with many requests at the beginning of their church council meeting. On the contrary, they met with God for the ministry of worship! They brought to God the sacrifice of their wholehearted love and the sacrifice of their time. They even fasted for that occasion to set themselves apart for fellowship with God the Father and His Son Jesus Christ, with the Holy Spirit as mediator! From the text one does not get the idea that this was a one-off occasion. It seems rather that this was part of their normal church life.
Not only the leaders of the church regularly took time for the ministry of worship. Of the entire early church in Jerusalem it was said: “They devoted themselves to ... prayer.” (Acts 2:42)
In Meditation 66, we wrote about the church’s unconditional and persistent devotion to prayer as an indication of its wholehearted love for God.
We need to close this meditation with some questions for reflection:
-- Is my church devoted to the the priestly ministry of worship by which it brings the sacrifice of its time and its wholehearted love to our triune God?
-- Does my church know what the place of God’s Spirit is during its priestly ministry of worship?
-- Does my church have regular prayer meetings? How do they proceed? How much time is there for worship? How much time for prayer requests? How much time for the exchange of prayer issues and for discussion?
-- Do the leaders of my church set times aside for the priestly ministry of worship as described in God’s Word? How does God’s Spirit speak during those meetings?
-- After this and earlier meditations, do I feel that a change in my church’s prayer ministry would be necessary to grow closer to the Lord?
(to be continued)
Joshua 22:27, Romans 12:1, Acts 2:42 are quotes of the New International Version. Deuteronomy 10,8 is a quote of the New King James Version. The other texts are quoted from the New Living Translation.
Does God’s Word use other expressions for ‘worship’ which speak of our love for God the Father and for His Son, Jesus Messiah?
Yes indeed, there are several words for ‘worshipping God’ in the Greek version of the Old Testament (i.e., the Septuagint) and in the Greek New Testament, which portray “the priestly ministry of worship by which the bringing of a sacrifice is implied.”
Our English bibles often offer a rather meagre translation for these rich and meaningful words:
• either with verbs like ‘to serve (God)’, ‘to minister (to God) ‘to worship (God)’;
• or with nouns like ‘(priestly) service’, ‘(priestly) ministry’, ‘(priestly) worship’ or ‘(religious) ceremony’.
We find an early example of this when God sends Moses back to Egypt to deliver His people from bondage: “Then God told him, "I will be with you. And this will serve as proof that I have sent you: When you have brought the Israelites out of Egypt, you will return here to worship God at this very mountain." (Exodus 3:12). This verb ‘to worship’ implies in the Septuagint not only prayers of adoration, but also the priestly ministry of bringing sacrifices.
Another classic example is in Joshua 22:27: “... we will worship the LORD at his sanctuary with our burnt offerings, sacrifices and fellowship offerings.”
At the background of its meaning as “priestly ministry of worship which implies the bringing of a sacrifice”, Moses is able to use this verb (‘to worship’) figuratively when he says: “And now, Israel, what does the LORD your God require of you? He requires you to fear him, to live according to his will, to love and worship him with all your heart and soul, and to obey the LORD's commands and laws that I am giving you today for your own good.”
(Deuteronomy 10:12-13)
This text speaks of God’s standard for life. It says that worshipping Him wholeheartedly implies the bringing of the daily sacrifice of our lives to Him.
The apostle Paul picks up the figurative sense of this Greek verb ‘to worship’. He uses it in his letter to the followers of Jesus in Rome and applies it to their daily lives. Because of God’s great love for them, Paul beseeches the Roman Christians, saying: “... I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God-- this is your spiritual act of worship.” (Romans 12:1)
Paul actually says, that their priestly ministry of worship implies the sacrifice of their bodies. But how could they bring their bodies as a sacrifice to please God? Would they need to be willing to die for the Lord? That might be needed in times of persecution. However, I think that Paul first of all wants to make the link to the ‘ministry of worship’ of which Moses speaks in Deuteronomy 10:12-13.
Yet, how could I worship the Lord wholeheartedly if my heart by nature is filled with prideful sin and disobedience to God and His Word?
Using the same Greek verb, the apostle Paul answers that question in his letter to the church in Philippi: “... we who worship God in the Spirit...” (Philippians 3:3)
As we saw, Moses spoke figuratively about “the priestly ministry of worship which implies the bringing of a sacrifice”, when he said: “And now, Israel, what does the LORD your God require of you? He requires you to fear him, to live according to his will, to love and worship him with all your heart and soul, and to obey the LORD's commands and laws that I am giving you today for your own good.” (Deuteronomy 10:12-13)
Paul shows in Romans 12:1 and Philippians 3:3 that such priestly ministry of worship, as Moses described, is only holy and pleasing to God when we are reborn and guided by the God’s Holy Spirit.
In Romans 12:2 the apostle adds a practical application:
“Don't copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will know what God wants you to do, and you will know how good and pleasing and perfect his will really is.”
In Acts 13:1-2 the evangelist Luke describes a practice in the early church of Antioch in Syria: “Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called ‘the black man’), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul. One day as these men were worshiping the Lord and fasting, the Holy Spirit said, ‘Dedicate Barnabas and Saul for the special work I have for them.’” (Acts 13:1-2)
The original Greek verb, of which ‘worshipping’ in Acts 13:2 is a translation, comes from the same language group that speaks of “the priestly ministry of worship which implies the bringing of a sacrifice”.
These leaders of the church in Antioch did not have a short prayer time with many requests at the beginning of their church council meeting. On the contrary, they met with God for the ministry of worship! They brought to God the sacrifice of their wholehearted love and the sacrifice of their time. They even fasted for that occasion to set themselves apart for fellowship with God the Father and His Son Jesus Christ, with the Holy Spirit as mediator! From the text one does not get the idea that this was a one-off occasion. It seems rather that this was part of their normal church life.
Not only the leaders of the church regularly took time for the ministry of worship. Of the entire early church in Jerusalem it was said: “They devoted themselves to ... prayer.” (Acts 2:42)
In Meditation 66, we wrote about the church’s unconditional and persistent devotion to prayer as an indication of its wholehearted love for God.
We need to close this meditation with some questions for reflection:
-- Is my church devoted to the the priestly ministry of worship by which it brings the sacrifice of its time and its wholehearted love to our triune God?
-- Does my church know what the place of God’s Spirit is during its priestly ministry of worship?
-- Does my church have regular prayer meetings? How do they proceed? How much time is there for worship? How much time for prayer requests? How much time for the exchange of prayer issues and for discussion?
-- Do the leaders of my church set times aside for the priestly ministry of worship as described in God’s Word? How does God’s Spirit speak during those meetings?
-- After this and earlier meditations, do I feel that a change in my church’s prayer ministry would be necessary to grow closer to the Lord?
(to be continued)
Joshua 22:27, Romans 12:1, Acts 2:42 are quotes of the New International Version. Deuteronomy 10,8 is a quote of the New King James Version. The other texts are quoted from the New Living Translation.
Friday, October 28, 2011
67. CORPORATE, CHRISTLIKE LOVE FOR THE FATHER AND HIS SON ( e ) : true worship from the heart
(continuation of meditation 66)
Here is a further indication of Spirit-given sacrificial love of my church for God the Father and His Son Jesus Christ which fulfills the first commandment:
b.) To love God the Father and His Son Jesus Christ whole-
heartedly as a church, means to have fellowship with them in true worship.
The Lord Jesus discloses to the Samaritan woman at the well that Christlike love for God is first of all expressed in true worship. He then explains what true worship is: “... true worshippers will worship the Father in Spirit and in Truth.” (John 4:23)
Jesus makes it clear to her what true worship actually indicates: the time of worshipping God on mountains and in temples is over. Under the new, Messianic covenant, the followers of Jesus will worship God through His Spirit:
“Jesus declared: Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. ... Yet a time is coming and has now come when the true worshippers will worship the Father in Spirit and Truth...”
(John 4:21 and 23a)
Earlier in John’s gospel, Jesus had already shown to Nicodemus that the gift of God’s Spirit is imperative for knowing God and for serving Him in the new, Messianic age: “The truth is, no one can enter the Kingdom of God without being born of water and the Spirit.”
(John 3:5)
In His talk with the woman at the well, Jesus continues by underlining the fact that “... the Father is looking for anyone who will worship him that way [i.e., in Spirit and in Truth].”
(John 4:23b)
Finally, Jesus states that “God is Spirit, so those who worship him must worship in Spirit and in Truth.” (John 4:24)
It is wonderful that so early in His earthly ministry Jesus discloses the core of the new, Messianic covenant: God gives us His Spirit so that we are able to truly worship Him.
True worship is a declaration of Christlike love and devotion to God, welling up from the heart! And it is by the gift of God’s Spirit that we are able to worship God in that new way. True worship adores God for who He is and for what He does, has done and will do.
Indeed, we are reborn by God’s Spirit to worship the Father and His Son! And it is by that same Spirit that we are able to come to God. The apostle Paul writes: “Now all of us, both Jews and Gentiles, may come to the Father through the same Holy Spirit because of what Christ has done for us.” (Ephesians 2:18)
How does the New Testament actually describe ‘worship’?
In John 4, the apostle John uses a Greek word that originally meant “to fall upon the knees and touch the ground with the forehead as an expression of profound reverence.” In the Gospels this word is more often used.
We can find the first story in the Gospels of those who worship the Son of God, the Ruler of the world, in Matthew 2, 11: “They [the wise men from the east] entered the house where the child and his mother, Mary, were, and they fell down before him and worshiped him.” (Matthew 2:11)
When Jesus is tested, before He starts His earthly ministry, He confronts Satan with the declaration: “Away from me, Satan! For it is written: Worship the Lord your God, and serve him only.” (Matthew 4:10)
The Gospels close with two stories about the disciples worshipping the risen Messiah:
- - First, the women on Easter morning, after returning from the empty tomb: “As they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!" So they came and held Him by the feet and worshiped Him.” (Matthew 28:9)
-- Then, the disciples before Jesus returned to heaven: “While he was blessing them, he left them and was taken up to heaven. They worshiped him and then returned to Jerusalem filled with great joy.” (Luke 24:51 and 52)
Interestingly, this Greek word for worship, with the emphasis on prostrating oneself, is not generally used in the Epistles for the church on earth, worshipping God.
We find it again used extensively in the book of Revelation. Here we receive a glimpse of the church in heaven:
“Whenever the living creatures give glory, honour and thanks to him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever.
They lay their crowns before the throne and say: "You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they were created and have their being.” (Revelation 4:9-11)
“Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: To him who sits on the throne and to the Lamb be praise and honour and glory and power, for ever and ever! The four living creatures said, "Amen", and the elders fell down and worshipped.” (Revelation 5:13-14)
“All the angels were standing round the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshipped God, saying: Amen! Praise and glory and wisdom and thanks and honour and power and strength be to our God for ever and ever. Amen!” (Revelation 7:11-12)
“And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshipped God, saying: "We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign.
The nations were angry; and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your saints and those who reverence your name, both small and great--and for destroying those who destroy the earth.” (Revelation 11:16-18)
“The twenty-four elders and the four living creatures fell down and worshipped God, who was seated on the throne. And they cried: Amen, Hallelujah!” (Revelation 19:4)
We read earlier in Jesus’ declaration to the Samaritan woman that God seeks true worshippers. And although this Greek word with its emphasis on prostrating oneself is used here, it is clear from Jesus’ proclamation that God seeks first of all our worship through the Holy Spirit and in Truth.
Here, Jesus does not forbid specific places and specific gestures, but He shows that God actually seeks worshippers who worship Him from the heart, through His Spirit and in accordance with His Word.
So, if this particular Greek word for ‘worship’ is not used for the worship of the church on earth, what kind of word is used by God’s Word for Christian worship in the first century?
(to be continued)
John 4:21 and 23a, Matthew 4:10, Revelation 4:9-11, Revelation 5:13-14, Revelation 7:11-12, Revelation 11:16-18 and Revelation 19:4 are quotes of the New International Version. Matthew 28:9 is a quote of the New King James Version. The other texts are quoted from the New Living Translation.
Here is a further indication of Spirit-given sacrificial love of my church for God the Father and His Son Jesus Christ which fulfills the first commandment:
b.) To love God the Father and His Son Jesus Christ whole-
heartedly as a church, means to have fellowship with them in true worship.
The Lord Jesus discloses to the Samaritan woman at the well that Christlike love for God is first of all expressed in true worship. He then explains what true worship is: “... true worshippers will worship the Father in Spirit and in Truth.” (John 4:23)
Jesus makes it clear to her what true worship actually indicates: the time of worshipping God on mountains and in temples is over. Under the new, Messianic covenant, the followers of Jesus will worship God through His Spirit:
“Jesus declared: Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. ... Yet a time is coming and has now come when the true worshippers will worship the Father in Spirit and Truth...”
(John 4:21 and 23a)
Earlier in John’s gospel, Jesus had already shown to Nicodemus that the gift of God’s Spirit is imperative for knowing God and for serving Him in the new, Messianic age: “The truth is, no one can enter the Kingdom of God without being born of water and the Spirit.”
(John 3:5)
In His talk with the woman at the well, Jesus continues by underlining the fact that “... the Father is looking for anyone who will worship him that way [i.e., in Spirit and in Truth].”
(John 4:23b)
Finally, Jesus states that “God is Spirit, so those who worship him must worship in Spirit and in Truth.” (John 4:24)
It is wonderful that so early in His earthly ministry Jesus discloses the core of the new, Messianic covenant: God gives us His Spirit so that we are able to truly worship Him.
True worship is a declaration of Christlike love and devotion to God, welling up from the heart! And it is by the gift of God’s Spirit that we are able to worship God in that new way. True worship adores God for who He is and for what He does, has done and will do.
Indeed, we are reborn by God’s Spirit to worship the Father and His Son! And it is by that same Spirit that we are able to come to God. The apostle Paul writes: “Now all of us, both Jews and Gentiles, may come to the Father through the same Holy Spirit because of what Christ has done for us.” (Ephesians 2:18)
How does the New Testament actually describe ‘worship’?
In John 4, the apostle John uses a Greek word that originally meant “to fall upon the knees and touch the ground with the forehead as an expression of profound reverence.” In the Gospels this word is more often used.
We can find the first story in the Gospels of those who worship the Son of God, the Ruler of the world, in Matthew 2, 11: “They [the wise men from the east] entered the house where the child and his mother, Mary, were, and they fell down before him and worshiped him.” (Matthew 2:11)
When Jesus is tested, before He starts His earthly ministry, He confronts Satan with the declaration: “Away from me, Satan! For it is written: Worship the Lord your God, and serve him only.” (Matthew 4:10)
The Gospels close with two stories about the disciples worshipping the risen Messiah:
- - First, the women on Easter morning, after returning from the empty tomb: “As they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!" So they came and held Him by the feet and worshiped Him.” (Matthew 28:9)
-- Then, the disciples before Jesus returned to heaven: “While he was blessing them, he left them and was taken up to heaven. They worshiped him and then returned to Jerusalem filled with great joy.” (Luke 24:51 and 52)
Interestingly, this Greek word for worship, with the emphasis on prostrating oneself, is not generally used in the Epistles for the church on earth, worshipping God.
We find it again used extensively in the book of Revelation. Here we receive a glimpse of the church in heaven:
“Whenever the living creatures give glory, honour and thanks to him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever.
They lay their crowns before the throne and say: "You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they were created and have their being.” (Revelation 4:9-11)
“Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: To him who sits on the throne and to the Lamb be praise and honour and glory and power, for ever and ever! The four living creatures said, "Amen", and the elders fell down and worshipped.” (Revelation 5:13-14)
“All the angels were standing round the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshipped God, saying: Amen! Praise and glory and wisdom and thanks and honour and power and strength be to our God for ever and ever. Amen!” (Revelation 7:11-12)
“And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshipped God, saying: "We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign.
The nations were angry; and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your saints and those who reverence your name, both small and great--and for destroying those who destroy the earth.” (Revelation 11:16-18)
“The twenty-four elders and the four living creatures fell down and worshipped God, who was seated on the throne. And they cried: Amen, Hallelujah!” (Revelation 19:4)
We read earlier in Jesus’ declaration to the Samaritan woman that God seeks true worshippers. And although this Greek word with its emphasis on prostrating oneself is used here, it is clear from Jesus’ proclamation that God seeks first of all our worship through the Holy Spirit and in Truth.
Here, Jesus does not forbid specific places and specific gestures, but He shows that God actually seeks worshippers who worship Him from the heart, through His Spirit and in accordance with His Word.
So, if this particular Greek word for ‘worship’ is not used for the worship of the church on earth, what kind of word is used by God’s Word for Christian worship in the first century?
(to be continued)
John 4:21 and 23a, Matthew 4:10, Revelation 4:9-11, Revelation 5:13-14, Revelation 7:11-12, Revelation 11:16-18 and Revelation 19:4 are quotes of the New International Version. Matthew 28:9 is a quote of the New King James Version. The other texts are quoted from the New Living Translation.
Saturday, October 1, 2011
66. CORPORATE, CHRISTLIKE LOVE FOR THE FATHER AND HIS SON ( d ) : unconditional and persistent devotion to prayer
(continuation of meditation 65)
It is great when a local church has received from God’s Spirit a vision of Christlike love for our triune God. And what a privilege if that church also has leaders, enabled by God’s Spirit, to lead the church into such communal transformation! (see meditations 64 and 65)
Yet, there are many factors which can hinder the Holy Spirit to produce such a transformation. We mentioned some major factors in earlier meditations:
• Our western culture. (see meditations 48 and 51)
• The lack of sound Bible teaching regarding the person and the work of the Holy Spirit. (see meditations 49 and 51)
• The lack of Christlike leaders in the church.
(see meditation 51)
• Spiritual pride. (see meditations 49 and 51)
• The lack of mutual love and genuine care amongst the church members. (see meditation 52)
• The lack of guidance and control by God’s Spirit.
(see meditation 52)
• When manifestations of God’s Spirit are ‘extinguished’ in the local church. (see meditation 53)
• When the local church has some resemblance to the churches in the book of Revelation. (see meditations 54 and 55)
Now that we have highlighted some possible obstructions for our churches to grow into Christlike love for God, we need to return to our starting point and ask ourselves the questions with which we began(see meditations 63 and 64):
--- How does God’s Spirit develop my local church as the ‘Body of Christ’ to grow into mature Christlike love for God?
--- How does He accomplish that in such a way that my church fulfills God’s first and greatest commandment: "Love the Lord your God with all your heart and with all your soul and with all your mind." (Matthew 22:37)
First of all we need to repeat that every reborn church member is at a different stage of transformation in mature Christlike love for God. That is a major factor in the process of communal transfor-
mation. (see meditations 56 to 62)
Yet, we also realised that in God’s eyes the role and significance of my local church is so different from that of me as an individual Christian. In God’s view my church is ‘a corporate personality’ with its own life, its own function and its own dynamics.
(see meditation 63)
Even so, many expressions of one’s personal sacrificial love for God the Father and for His Son Jesus Christ will be ‘magnified’ in the communal expressions of Christlike love for our triune God.
Here we need to remind ourselves again that the following aspects of Christlike love is only a characterisation! It is not a series of commands to obey. My local church could never do so by itself. Only God’s Spirit is able to empower my church to such love which resembles the way Jesus lived on earth.
Remember that the apostle John states in his first letter: “Those who say they live in God should live their lives as Christ did.”
(1 John 2:6). That is meant for individual followers of Jesus as well as for every local church.
So, how could we describe that Spirit-given sacrificial love of my church for God the Father and His Son Jesus Christ which fulfills the first commandment?
Here are some possible indications:
a.) To love God the Father and His Son Jesus Christ whole-
heartedly as a church, means to be unconditionally and persistently devoted to them in prayer.
The evangelist Luke writes in the book of Acts about the first followers of Jesus. He tells us that “they devoted themselves to ..... prayer.” (Acts 2:42)
The Greek word, that Luke uses here indicates a single-minded, firm determination of the will. Luke shows us that Jesus’ first followers gave a constant and unabated attention to prayer.
That was a powerful work of God’s Spirit in their community.
Obviously, the early church followed the example of its Master. We read of Him: “One of those days Jesus went out to a mountainside to pray, and spent the night praying to God.” (Luke 6:12)
Through the parable of the widow and the unjust judge, Jesus taught His first disciples already about the importance of persistent prayer: “One day Jesus told his disciples a story to illustrate their need for constant prayer and to show them that they must never give up.” (Luke 18:1)
Likewise, the apostle Paul encourages the church in Colosse to give constant and sacrificial attention to prayer: “Devote yourselves to prayer with an alert mind and a thankful heart.” (Colossians 4:2)
And Paul urges the church in Rome to be “... faithful in prayer.” (Romans 12:12)
Why is it that Jesus and the apostles put such an emphasis on prayer? It is Jesus Himself who answers this question. He stresses the fact that He is personally present wherever His followers turn to Him in prayer: “I also tell you this: ... where two or three gather together because they are mine, I am there among them.” (Matthew 18:19-20)
In earlier meditations we saw that the risen Lord returned to His Father in heaven. Yet, He lives within His disciples and dwells in their midst through His Spirit. (See meditations 6, 8, 27-34, 37,
44-45, 47-55)
That’s why the apostle Paul stimulates the church in Ephesus: “Pray at all times and on every occasion in the power of the Holy Spirit.” (Ephesians 6:18). The New International Version translates: “Pray in the Spirit on all occasions...”
Surely, Paul does not urge the church to indulge in mystical exercises. Neither does the apostle promote formal and ceremonial prayer rituals.
On the contrary, the apostle Paul declares joyfully when he writes to the church in Ephesus: “Now all of us, both Jews and Gentiles [non-Jews], may come to the Father through the same Holy Spirit because of what Christ has done for us.” (Ephesians 2:18)
The early church saw the importance of meeting regularly with God: “They worshiped together at the Temple each day.” (Acts 2:46). It might not have meant that every member of the church was always present at those worship meetings. Yet, those who were present, represented the entire church.
Jude writes in his short letter about the importance of being guided by God’s Spirit as the local church meets persistently with their Lord in prayer: “But you, dear friends ... continue to pray as you are directed by the Holy Spirit.” (Jude 1:20)
The evangelist Luke gives in the book of Acts two examples of ‘executive meetings’ between the Lord Jesus and the leaders of His church, through the intermediate presence of God’s Spirit:
In Acts 6:4 the twelve apostles tell the church in Jerusalem that they will persistently commit themselves to prayer in order to seek the Lord’s direction for His church: “... we will give ourselves continually to prayer...” (Acts 6:4)
In Acts 13:1-2 we read about another ‘executive meeting’ between the Lord and the leaders of His church in Antioch.
Luke writes: “Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called "the black man"), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul.
One day as these men were worshiping the Lord and fasting, the Holy Spirit said, "Dedicate Barnabas and Saul for the special work I have for them.” (Acts 13:1-2)
This persistent and sacrificial devotion to the Lord Jesus in prayer under the direction of the Holy Spirit is characteristic for a healthy, local church.
Such a personal encounter with the risen Lord through the intermediate presence of God’s Spirit is distinctive for prayer meetings of the entire church as well as for ‘executive meetings’ of the church leadership.
Is my church and its leadership persistently devoted to personal meetings with the risen Lord?
(to be continued)
Matthew 22:37, Acts 2:42, Luke 6:12and Romans 12:12 are quotes of the New International Version. Acts 6:4 is a quote of the New King James Version. The other texts are quoted from the New Living Translation.
It is great when a local church has received from God’s Spirit a vision of Christlike love for our triune God. And what a privilege if that church also has leaders, enabled by God’s Spirit, to lead the church into such communal transformation! (see meditations 64 and 65)
Yet, there are many factors which can hinder the Holy Spirit to produce such a transformation. We mentioned some major factors in earlier meditations:
• Our western culture. (see meditations 48 and 51)
• The lack of sound Bible teaching regarding the person and the work of the Holy Spirit. (see meditations 49 and 51)
• The lack of Christlike leaders in the church.
(see meditation 51)
• Spiritual pride. (see meditations 49 and 51)
• The lack of mutual love and genuine care amongst the church members. (see meditation 52)
• The lack of guidance and control by God’s Spirit.
(see meditation 52)
• When manifestations of God’s Spirit are ‘extinguished’ in the local church. (see meditation 53)
• When the local church has some resemblance to the churches in the book of Revelation. (see meditations 54 and 55)
Now that we have highlighted some possible obstructions for our churches to grow into Christlike love for God, we need to return to our starting point and ask ourselves the questions with which we began(see meditations 63 and 64):
--- How does God’s Spirit develop my local church as the ‘Body of Christ’ to grow into mature Christlike love for God?
--- How does He accomplish that in such a way that my church fulfills God’s first and greatest commandment: "Love the Lord your God with all your heart and with all your soul and with all your mind." (Matthew 22:37)
First of all we need to repeat that every reborn church member is at a different stage of transformation in mature Christlike love for God. That is a major factor in the process of communal transfor-
mation. (see meditations 56 to 62)
Yet, we also realised that in God’s eyes the role and significance of my local church is so different from that of me as an individual Christian. In God’s view my church is ‘a corporate personality’ with its own life, its own function and its own dynamics.
(see meditation 63)
Even so, many expressions of one’s personal sacrificial love for God the Father and for His Son Jesus Christ will be ‘magnified’ in the communal expressions of Christlike love for our triune God.
Here we need to remind ourselves again that the following aspects of Christlike love is only a characterisation! It is not a series of commands to obey. My local church could never do so by itself. Only God’s Spirit is able to empower my church to such love which resembles the way Jesus lived on earth.
Remember that the apostle John states in his first letter: “Those who say they live in God should live their lives as Christ did.”
(1 John 2:6). That is meant for individual followers of Jesus as well as for every local church.
So, how could we describe that Spirit-given sacrificial love of my church for God the Father and His Son Jesus Christ which fulfills the first commandment?
Here are some possible indications:
a.) To love God the Father and His Son Jesus Christ whole-
heartedly as a church, means to be unconditionally and persistently devoted to them in prayer.
The evangelist Luke writes in the book of Acts about the first followers of Jesus. He tells us that “they devoted themselves to ..... prayer.” (Acts 2:42)
The Greek word, that Luke uses here indicates a single-minded, firm determination of the will. Luke shows us that Jesus’ first followers gave a constant and unabated attention to prayer.
That was a powerful work of God’s Spirit in their community.
Obviously, the early church followed the example of its Master. We read of Him: “One of those days Jesus went out to a mountainside to pray, and spent the night praying to God.” (Luke 6:12)
Through the parable of the widow and the unjust judge, Jesus taught His first disciples already about the importance of persistent prayer: “One day Jesus told his disciples a story to illustrate their need for constant prayer and to show them that they must never give up.” (Luke 18:1)
Likewise, the apostle Paul encourages the church in Colosse to give constant and sacrificial attention to prayer: “Devote yourselves to prayer with an alert mind and a thankful heart.” (Colossians 4:2)
And Paul urges the church in Rome to be “... faithful in prayer.” (Romans 12:12)
Why is it that Jesus and the apostles put such an emphasis on prayer? It is Jesus Himself who answers this question. He stresses the fact that He is personally present wherever His followers turn to Him in prayer: “I also tell you this: ... where two or three gather together because they are mine, I am there among them.” (Matthew 18:19-20)
In earlier meditations we saw that the risen Lord returned to His Father in heaven. Yet, He lives within His disciples and dwells in their midst through His Spirit. (See meditations 6, 8, 27-34, 37,
44-45, 47-55)
That’s why the apostle Paul stimulates the church in Ephesus: “Pray at all times and on every occasion in the power of the Holy Spirit.” (Ephesians 6:18). The New International Version translates: “Pray in the Spirit on all occasions...”
Surely, Paul does not urge the church to indulge in mystical exercises. Neither does the apostle promote formal and ceremonial prayer rituals.
On the contrary, the apostle Paul declares joyfully when he writes to the church in Ephesus: “Now all of us, both Jews and Gentiles [non-Jews], may come to the Father through the same Holy Spirit because of what Christ has done for us.” (Ephesians 2:18)
The early church saw the importance of meeting regularly with God: “They worshiped together at the Temple each day.” (Acts 2:46). It might not have meant that every member of the church was always present at those worship meetings. Yet, those who were present, represented the entire church.
Jude writes in his short letter about the importance of being guided by God’s Spirit as the local church meets persistently with their Lord in prayer: “But you, dear friends ... continue to pray as you are directed by the Holy Spirit.” (Jude 1:20)
The evangelist Luke gives in the book of Acts two examples of ‘executive meetings’ between the Lord Jesus and the leaders of His church, through the intermediate presence of God’s Spirit:
In Acts 6:4 the twelve apostles tell the church in Jerusalem that they will persistently commit themselves to prayer in order to seek the Lord’s direction for His church: “... we will give ourselves continually to prayer...” (Acts 6:4)
In Acts 13:1-2 we read about another ‘executive meeting’ between the Lord and the leaders of His church in Antioch.
Luke writes: “Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called "the black man"), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul.
One day as these men were worshiping the Lord and fasting, the Holy Spirit said, "Dedicate Barnabas and Saul for the special work I have for them.” (Acts 13:1-2)
This persistent and sacrificial devotion to the Lord Jesus in prayer under the direction of the Holy Spirit is characteristic for a healthy, local church.
Such a personal encounter with the risen Lord through the intermediate presence of God’s Spirit is distinctive for prayer meetings of the entire church as well as for ‘executive meetings’ of the church leadership.
Is my church and its leadership persistently devoted to personal meetings with the risen Lord?
(to be continued)
Matthew 22:37, Acts 2:42, Luke 6:12and Romans 12:12 are quotes of the New International Version. Acts 6:4 is a quote of the New King James Version. The other texts are quoted from the New Living Translation.
Friday, September 23, 2011
65. CORPORATE, CHRISTLIKE LOVE FOR THE FATHER AND HIS SON ( c ) : Spirit-guided people as bearers of God's vision
(continued from meditation 64)
b.) Another thing a local church needs is Spirit-guided people who are the bearers of a ‘Spirit-given vision’ for corporate, Christlike love for God.
Last week we wrote that God’s Word [the Bible] requires of a healthy local church to have a ‘Spirit-given vision’ of corporate, Christlike love for God, shared by the entire congregation.
Today we will see that God’s Word also shows that God appoints Spirit-guided people in the local church who bear that vision and blaze the trail.
The apostle Paul reminds the followers of Jesus in Ephesus (modern Turkey) of the fact that all fundamental initiatives in a healthy local church are taken and executed by our triune God - Father, Son and Spirit:
“He [Jesus Messiah] is the one who gave these gifts to the church: the apostles, the prophets, the evangelists, and the pastors and teachers. Their responsibility is to equip God's people to do his work and build up the church, the body of Christ, until...” (Ephesians 4:11-13)
In the 7th century B.C., God had already promised His wayward people that a Messianic age would arrive. Through His prophet Jeremiah, He assures them that He will make a new (Messianic) covenant with His people. Then He will appoint Spirit-guided teachers who will lead God’s people in God’s way and according to God’s Word [the Bible]:
“And I will give you leaders after my own heart, who will guide you with (God’s) knowledge and understanding.” (Jeremiah 3:15)
Also through the prophet Isaiah, God promised Spirit-guided teachers to His people for that Messianic age of the new covenant: “Although the Lord gives you the bread of adversity and the water of affliction, your teachers will be hidden no more; with your own eyes you will see them. Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, « This is the way; walk in it. » ” (Isaiah 30:20-21)
Once more, God promises His people that under that new covenant He will actually lead them Himself, supposedly through His servants, the prophets, teachers and shepherds [pastors]:
“I will lead blind Israel down a new path, guiding them along an unfamiliar way. I will make the darkness bright before them and smooth out the road ahead of them. Yes, I will indeed do these things; I will not forsake them.” (Isaiah 42:16)
The apostle Paul shows the followers of Jesus in Corinth, that the great promise of the new (Messianic) covenant has been fulfilled in the death and resurrection of Jesus Messiah and the gift of God’s Spirit.
Over the centuries, God has given His church again and again Spirit-guided teachers to teach the church the knowledge of God and to lead God’s people according to His will. Paul testifies to the Corinthian church: “God has actually given us his Spirit (not the world's spirit) so we can know the wonderful things God has freely given us.
When we tell you this, we do not use words of human wisdom. We speak words given to us by the Spirit, using the Spirit's words to explain spiritual truths.” (1 Corinthians 2:12-13)
Again, Paul tells the same great truth to the Ephesian Christians. It is now - in these new testament times – that God’s Spirit teaches the teachers, chosen by Him, how to teach God’s Word and God’s Will to God’s people:
“God did not reveal it to previous generations, but now he has revealed it by the Holy Spirit to his holy apostles and prophets...” (Ephesians 3:5)
In the book of Acts, the evangelist Luke gives us an example of how God’s Spirit can use prophets and teachers to reveal God’s will to a local church:
“Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called "the black man"), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul.
One day as these men were worshiping the Lord and fasting, the Holy Spirit said, "Dedicate Barnabas and Saul for the special work I have for them. So after more fasting and prayer, the men laid their hands on them and sent them on their way.” (Acts 13:1-2)
The apostle Paul reflects on the same link between the commissioner (God), the message (God’s Word and God’s Will) and the messenger (God’s servant) when he writes to the Roman Christians: “...And how can they hear about him [Jesus Messiah] unless someone tells them? And how will anyone go and tell them without being sent?” (Romans 10:14-15)
Here are some closing questions for reflection:
--- Is my church eager to be empowered by God’s Spirit to grow into corporate, Christlike love for God in such a way that it fulfills God’s first and greatest commandment: "Love the Lord your God with all your heart and with all your soul and with all your mind." (Matthew 22:37)?
--- Does my church have Spirit-guided people whom God appointed to bear His Spirit-given vision of corporate, Christlike love for God?
--- Who are those people in my church?
--- Are they assigned by my church to act as trail-blazers for growing into corporate, Christlike love for God?
(to be continued)
Isaiah 30:20-21 is a quotes of the New International Version. The other texts are quoted from the New Living Translation.
b.) Another thing a local church needs is Spirit-guided people who are the bearers of a ‘Spirit-given vision’ for corporate, Christlike love for God.
Last week we wrote that God’s Word [the Bible] requires of a healthy local church to have a ‘Spirit-given vision’ of corporate, Christlike love for God, shared by the entire congregation.
Today we will see that God’s Word also shows that God appoints Spirit-guided people in the local church who bear that vision and blaze the trail.
The apostle Paul reminds the followers of Jesus in Ephesus (modern Turkey) of the fact that all fundamental initiatives in a healthy local church are taken and executed by our triune God - Father, Son and Spirit:
“He [Jesus Messiah] is the one who gave these gifts to the church: the apostles, the prophets, the evangelists, and the pastors and teachers. Their responsibility is to equip God's people to do his work and build up the church, the body of Christ, until...” (Ephesians 4:11-13)
In the 7th century B.C., God had already promised His wayward people that a Messianic age would arrive. Through His prophet Jeremiah, He assures them that He will make a new (Messianic) covenant with His people. Then He will appoint Spirit-guided teachers who will lead God’s people in God’s way and according to God’s Word [the Bible]:
“And I will give you leaders after my own heart, who will guide you with (God’s) knowledge and understanding.” (Jeremiah 3:15)
Also through the prophet Isaiah, God promised Spirit-guided teachers to His people for that Messianic age of the new covenant: “Although the Lord gives you the bread of adversity and the water of affliction, your teachers will be hidden no more; with your own eyes you will see them. Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, « This is the way; walk in it. » ” (Isaiah 30:20-21)
Once more, God promises His people that under that new covenant He will actually lead them Himself, supposedly through His servants, the prophets, teachers and shepherds [pastors]:
“I will lead blind Israel down a new path, guiding them along an unfamiliar way. I will make the darkness bright before them and smooth out the road ahead of them. Yes, I will indeed do these things; I will not forsake them.” (Isaiah 42:16)
The apostle Paul shows the followers of Jesus in Corinth, that the great promise of the new (Messianic) covenant has been fulfilled in the death and resurrection of Jesus Messiah and the gift of God’s Spirit.
Over the centuries, God has given His church again and again Spirit-guided teachers to teach the church the knowledge of God and to lead God’s people according to His will. Paul testifies to the Corinthian church: “God has actually given us his Spirit (not the world's spirit) so we can know the wonderful things God has freely given us.
When we tell you this, we do not use words of human wisdom. We speak words given to us by the Spirit, using the Spirit's words to explain spiritual truths.” (1 Corinthians 2:12-13)
Again, Paul tells the same great truth to the Ephesian Christians. It is now - in these new testament times – that God’s Spirit teaches the teachers, chosen by Him, how to teach God’s Word and God’s Will to God’s people:
“God did not reveal it to previous generations, but now he has revealed it by the Holy Spirit to his holy apostles and prophets...” (Ephesians 3:5)
In the book of Acts, the evangelist Luke gives us an example of how God’s Spirit can use prophets and teachers to reveal God’s will to a local church:
“Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called "the black man"), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul.
One day as these men were worshiping the Lord and fasting, the Holy Spirit said, "Dedicate Barnabas and Saul for the special work I have for them. So after more fasting and prayer, the men laid their hands on them and sent them on their way.” (Acts 13:1-2)
The apostle Paul reflects on the same link between the commissioner (God), the message (God’s Word and God’s Will) and the messenger (God’s servant) when he writes to the Roman Christians: “...And how can they hear about him [Jesus Messiah] unless someone tells them? And how will anyone go and tell them without being sent?” (Romans 10:14-15)
Here are some closing questions for reflection:
--- Is my church eager to be empowered by God’s Spirit to grow into corporate, Christlike love for God in such a way that it fulfills God’s first and greatest commandment: "Love the Lord your God with all your heart and with all your soul and with all your mind." (Matthew 22:37)?
--- Does my church have Spirit-guided people whom God appointed to bear His Spirit-given vision of corporate, Christlike love for God?
--- Who are those people in my church?
--- Are they assigned by my church to act as trail-blazers for growing into corporate, Christlike love for God?
(to be continued)
Isaiah 30:20-21 is a quotes of the New International Version. The other texts are quoted from the New Living Translation.
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