October 29, 2008
Perspective
READ: Isaiah 40:12-13,25-31
He . . . sits above the circle of the earth, and its inhabitants are like grasshoppers. —Isaiah 40:22
Question: When is a bird bigger than a mountain? Answer: When the bird is closer than the mountain.
In reality, the bird is not bigger than the mountain, but it sure looks that way when the feathery fellow is perched on my window ledge and the mountain is far away in the distance.
Sometimes we perceive God this way in relationship to our problems. The troubles facing us seem huge because they are so close—like a big black bird with beady eyes and a sharp beak waiting for a smaller animal’s weariness to turn into helplessness so it can devour it. At such times, God seems as far away as a distant mountain, and we perceive Him as being small and unreachable.
The prophet Isaiah changes our perspective by asking these rhetorical questions: “Who has measured the waters in the hollow of His hand, measured heaven with a span and calculated the dust of the earth in a measure? Weighed the mountains in scales and the hills in a balance?” (40:12). The Lord “gives power to the weak, and to those who have no might He increases strength” (v.29).
Just as a bird is never bigger than a mountain, no problem is ever bigger than God. It’s all a matter of changing our perspective. — Julie Ackerman Link
The problems that we face each day
Can seem too much to bear
Until we turn our eyes to Christ
And trust His tender care. —Sper
We worship a God who is greater than our greatest problem.
Thursday, October 30, 2008
Wednesday, October 29, 2008
Motivation for Service/ Ministry
Title: Motivation for Service - 1
Date: Oct 28, 2008
Topic(s): Obedience/Discipleship
Scripture: Matthew 6:19-20, Matthew 6:1, Luke 12:21
Tami Weissert: Need some motivation for serving God? Then take a listen to this Bible Minute with Woodrow Kroll.
Woodrow Kroll: Loving Jesus, serving Him--that's good. That's good motivation, by the way, but God doesn't stop there. His gracious rewards are a strong and legitimate motivation for you and me to serve the Lord. In fact, Jesus commands us to lay up for ourselves "treasures in heaven, where moth and rust do not corrupt" (Matthew 6:19 -20). He urges us to be rich toward God, Luke 12:21.
The Lord Jesus Himself lists rewards as a motivation for service. Listen to this, Matthew 6:1, "Beware of practicing your righteousness before other people in order to be seen by them, for then you'll have no reward from your father who is in heaven."
Tami Weissert: The Bible has a lot to say about your motivation and service.
Title: Motivation for Service - 2
Date: Oct 29, 2008
Topic(s): Obedience/Discipleship
Scripture: 1 Peter 1:17, 2 John 8, 1 Corinthians 9:24
Tami Weissert: Think about this -- what motivates you to serve God? Here's today's Bible Minute with Woodrow Kroll.
Woodrow Kroll: Now, rewards ought to be an important motivation for us. First Corinthians 9:24, "Do you not know that in a race, all runners compete, but only one receives the prize? So, run, so that you may attain it." That's rewards. That's motivation.
First Peter 1:17, "And if you call on Him as Father, who judges impartially according to one's deeds, conduct yourselves with fear throughout the time of your exile." God will judge us impartially but He will judge us according to our deeds. Rewards are designed by God to motivate us to service.
Tami Weissert: Heavenly rewards -- they were God's idea! See how that shapes your service, when you pick up today's study at bibleminute.org.
Title: Motivation for Service
Date: Oct 28, 2008
Topic(s): Service/Servanthood, Obedience/Discipleship
Scripture: 2 Corinthians 4:16-18, 2 John 1:7-9, Matthew 10:42, Matthew 16:27, Philippians 3:13-14, Matthew 25:21, Matthew 6:1
A loaded station wagon pulled into the only remaining campsite. Four youngsters leaped from the vehicle and began feverishly unloading gear and setting up a tent. The boys then rushed off to gather firewood, while the girls and their mother set up the camp stove and cooking utensils. A nearby camper marveled to the youngsters' father: "That, sir, is some display of teamwork."
The father replied, "Well, I have a system. No one goes to the bathroom until the camp is set up."
There are many ways to motivate people; the one God uses is rewards.
What Does God Say?
The Lord Jesus Himself lists rewards as a motivation for service (Matthew 6:1, 10:42, 16:27). But how can you serve in such a way that you will be eligible for rewards? Here are three ways:
Diligence: "Watch out that you do not lose what we have worked so hard to achieve. Be diligent so that you receive your full reward" (2 John 1:8, NLT).
Read 2 John 1:7-9 and answer the following questions:
Who are the "deceivers" and what are they teaching?
What do those who remain faithful to the teachings about Christ possess?
How are we to treat those who hold false teachings?
Dedication: "No, dear brothers and sisters, I have not achieved it, but I focus on this one thing: Forgetting the past and looking forward to what lies ahead, I press on to reach the end of the race and receive the heavenly prize for which God, through Christ Jesus, is calling us" (Philippians 3:13-14, NLT).
Why is it important to focus your energies on the future?
What is Paul working for?
Through whom does God call us to heaven?
Determination: "That is why we never give up. Though our bodies are dying, our spirits are being renewed every day. For our present troubles are small and won't last very long. Yet they produce for us a glory that vastly outweighs them and will last forever! So we don't look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever" (2 Corinthians 4:16-18, NLT).
What part of you is being renewed every day?
How does it encourage you to know that your troubles today are temporary and short-lived compared to eternity?
What do today's problems produce?
How successful are you at "fixing your gaze on things that cannot be seen."
My Thoughts
Every Christian should hope to someday hear Jesus personally say to him or her, "Well done, my good and faithful servant" (Matthew 25:21, NLT). The greatest reward of all is to know that you have pleased your Lord and Master. But that can't be won lightly. Determine today that you will strive with all your might to be one of those who will be received with such a commendation.
"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal" (Matthew 6:19-20, ESV).
My Part
What is your strongest motivation for service to the Lord? Identify what motivates you, and then ask the Lord for sensitivity, opportunity and strength for service for Him--our Lord and our God
Title: Run the Race
Date: Oct 29, 2008
Topic(s): Christian Living/Situational
Scripture: 1 Corinthians 3:8, Matthew 16:27, Hebrews 12:1, Ephesians 2:8-9, Colossians 3:8, Luke 6:23, Revelation 22:12, 1 Corinthians 9:24
As the world reels under the impact of what some have called an "economic tsunami," one thing is pretty clear: Many corporate leaders made decisions based on greed rather than wisdom. They were lining their own pockets at the expense of everyone else.
So, it's only natural to wonder if considering rewards as a motive for service is not the same issue. Could it be a sign of greed or is it something the Bible approves of? Let's see what God's Word says.
What Does God Say?
"Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it." (1 Corinthians 9:24, ESV).
What is the prize that Paul is talking about in this verse?
Paul compares the Christian life to a race. How are we to run it?
In light of the comparison Paul makes, what are some of the implications if you want to win the prize?
My Thoughts
If you answered the first question as "salvation," think again. Salvation is a gift (Ephesians 2:8-9), not something that we win by our own efforts. Instead, Paul is talking about rewards. And, instead of seeing it as a sign of greed, he actually urges us to do everything that we can to win them.
My Part
Consider today how you might be able to run the race better and win the prize. Take a sheet of paper and divide it down the middle. On one side, list some of the attitudes/activities that need to be cast off to run the race well (see Hebrews 12:1, Colossians 3:8). On the other side, list some of the attitudes/activities that you should put on (Colossians 3:12).
Date: Oct 28, 2008
Topic(s): Obedience/Discipleship
Scripture: Matthew 6:19-20, Matthew 6:1, Luke 12:21
Tami Weissert: Need some motivation for serving God? Then take a listen to this Bible Minute with Woodrow Kroll.
Woodrow Kroll: Loving Jesus, serving Him--that's good. That's good motivation, by the way, but God doesn't stop there. His gracious rewards are a strong and legitimate motivation for you and me to serve the Lord. In fact, Jesus commands us to lay up for ourselves "treasures in heaven, where moth and rust do not corrupt" (Matthew 6:19 -20). He urges us to be rich toward God, Luke 12:21.
The Lord Jesus Himself lists rewards as a motivation for service. Listen to this, Matthew 6:1, "Beware of practicing your righteousness before other people in order to be seen by them, for then you'll have no reward from your father who is in heaven."
Tami Weissert: The Bible has a lot to say about your motivation and service.
Title: Motivation for Service - 2
Date: Oct 29, 2008
Topic(s): Obedience/Discipleship
Scripture: 1 Peter 1:17, 2 John 8, 1 Corinthians 9:24
Tami Weissert: Think about this -- what motivates you to serve God? Here's today's Bible Minute with Woodrow Kroll.
Woodrow Kroll: Now, rewards ought to be an important motivation for us. First Corinthians 9:24, "Do you not know that in a race, all runners compete, but only one receives the prize? So, run, so that you may attain it." That's rewards. That's motivation.
First Peter 1:17, "And if you call on Him as Father, who judges impartially according to one's deeds, conduct yourselves with fear throughout the time of your exile." God will judge us impartially but He will judge us according to our deeds. Rewards are designed by God to motivate us to service.
Tami Weissert: Heavenly rewards -- they were God's idea! See how that shapes your service, when you pick up today's study at bibleminute.org.
Title: Motivation for Service
Date: Oct 28, 2008
Topic(s): Service/Servanthood, Obedience/Discipleship
Scripture: 2 Corinthians 4:16-18, 2 John 1:7-9, Matthew 10:42, Matthew 16:27, Philippians 3:13-14, Matthew 25:21, Matthew 6:1
A loaded station wagon pulled into the only remaining campsite. Four youngsters leaped from the vehicle and began feverishly unloading gear and setting up a tent. The boys then rushed off to gather firewood, while the girls and their mother set up the camp stove and cooking utensils. A nearby camper marveled to the youngsters' father: "That, sir, is some display of teamwork."
The father replied, "Well, I have a system. No one goes to the bathroom until the camp is set up."
There are many ways to motivate people; the one God uses is rewards.
What Does God Say?
The Lord Jesus Himself lists rewards as a motivation for service (Matthew 6:1, 10:42, 16:27). But how can you serve in such a way that you will be eligible for rewards? Here are three ways:
Diligence: "Watch out that you do not lose what we have worked so hard to achieve. Be diligent so that you receive your full reward" (2 John 1:8, NLT).
Read 2 John 1:7-9 and answer the following questions:
Who are the "deceivers" and what are they teaching?
What do those who remain faithful to the teachings about Christ possess?
How are we to treat those who hold false teachings?
Dedication: "No, dear brothers and sisters, I have not achieved it, but I focus on this one thing: Forgetting the past and looking forward to what lies ahead, I press on to reach the end of the race and receive the heavenly prize for which God, through Christ Jesus, is calling us" (Philippians 3:13-14, NLT).
Why is it important to focus your energies on the future?
What is Paul working for?
Through whom does God call us to heaven?
Determination: "That is why we never give up. Though our bodies are dying, our spirits are being renewed every day. For our present troubles are small and won't last very long. Yet they produce for us a glory that vastly outweighs them and will last forever! So we don't look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever" (2 Corinthians 4:16-18, NLT).
What part of you is being renewed every day?
How does it encourage you to know that your troubles today are temporary and short-lived compared to eternity?
What do today's problems produce?
How successful are you at "fixing your gaze on things that cannot be seen."
My Thoughts
Every Christian should hope to someday hear Jesus personally say to him or her, "Well done, my good and faithful servant" (Matthew 25:21, NLT). The greatest reward of all is to know that you have pleased your Lord and Master. But that can't be won lightly. Determine today that you will strive with all your might to be one of those who will be received with such a commendation.
"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal" (Matthew 6:19-20, ESV).
My Part
What is your strongest motivation for service to the Lord? Identify what motivates you, and then ask the Lord for sensitivity, opportunity and strength for service for Him--our Lord and our God
Title: Run the Race
Date: Oct 29, 2008
Topic(s): Christian Living/Situational
Scripture: 1 Corinthians 3:8, Matthew 16:27, Hebrews 12:1, Ephesians 2:8-9, Colossians 3:8, Luke 6:23, Revelation 22:12, 1 Corinthians 9:24
As the world reels under the impact of what some have called an "economic tsunami," one thing is pretty clear: Many corporate leaders made decisions based on greed rather than wisdom. They were lining their own pockets at the expense of everyone else.
So, it's only natural to wonder if considering rewards as a motive for service is not the same issue. Could it be a sign of greed or is it something the Bible approves of? Let's see what God's Word says.
What Does God Say?
"Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it." (1 Corinthians 9:24, ESV).
What is the prize that Paul is talking about in this verse?
Paul compares the Christian life to a race. How are we to run it?
In light of the comparison Paul makes, what are some of the implications if you want to win the prize?
My Thoughts
If you answered the first question as "salvation," think again. Salvation is a gift (Ephesians 2:8-9), not something that we win by our own efforts. Instead, Paul is talking about rewards. And, instead of seeing it as a sign of greed, he actually urges us to do everything that we can to win them.
My Part
Consider today how you might be able to run the race better and win the prize. Take a sheet of paper and divide it down the middle. On one side, list some of the attitudes/activities that need to be cast off to run the race well (see Hebrews 12:1, Colossians 3:8). On the other side, list some of the attitudes/activities that you should put on (Colossians 3:12).
Friday, October 24, 2008
What God invites us to call him says volumes about his relationship to us.
The following article is located at:http://www.christianitytoday.com/biblestudies/areas/biblestudies/articles/080326.html
How Excellent Are Thy Names
What God invites us to call him says volumes about his relationship to us.
By Ken Hemphill
Most of us have several names or titles to which we respond. In my work, I am called "Dr. Hemphill." In most social settings, I am called "Ken." My wife calls me "Honey." My mother refers to me as "Son." Now that all three of my girls are out of the house, I love to pick up the phone and hear the words, "Hi, Dad, what are you doing?" And when any of my daughters says "Daddy," it still melts my heart.
Names are important. They are a means of self-revelation. They tell people something fundamental about us. What's more, the names people use to address us reveal something about the nature of their connection to us. When we meet someone, one of the first pieces of information we desire is that person's name. The disclosure of the name is the prelude for building a relationship.
Throughout the Old Testament, God reveals himself to his chosen people through various names or titles—both those that he gave to himself and those that his servants were inspired to ascribe to him or to the place where he appeared to them. These names served to identify and describe God, but they also exhorted God's people to holy living, gave them hope, reminded them of their heritage, and challenged them to continue their pilgrimage of faith.
The names of God are one way in which God speaks to us today. Studying them unlocks for us a fuller understanding of God's multifaceted character and offers us insight into his divine expectations. They are an invitation for us to know intimately and fully the God of creation and redemption.
All biblical names of God are built around two core names—"El," a general term for a god, and "Yahweh," a more personal and covenantal moniker. In the Scriptures, the name or title used for God depends on who's using it and the context in which it's used.
El, the common word for "deity" in the ancient Middle East, is used occasionally in the Old Testament to refer to heathen gods but most frequently designates the God of Israel. The name most likely means "first" and indicates that God is the strong and mighty One. The singular name El is rarely used alone in the Old Testament; it is most frequently found in compound constructions such as El Shaddai (God Almighty) or El Elyon (God Most High).
In Genesis 1:1, the Hebrew name for God is Elohim, the plural form of El. Though technically a plural term, Elohim is usually translated in the singular. Some scholars believe that the use of Elohim points to the triune nature of God. In Genesis 1:26, for example, Elohim is used with the plural pronouns us and our: "Then God said, 'Let us make man in our image, according to our likeness"' (NKJV).
Other scholars argue that the plural form simply intensifies the subject, indicating God's supremacy. Thus when Israelites confessed the name Elohim, they were acknowledging that God contained within himself all the divine attributes. In a predominantly polytheistic age, it was no small thing to assert that God alone is the one true God and that he can be known personally. This is not the place to debate the Trinitarian implications of Elohim, but God's triune nature and his supremacy are throughout Scripture. The God of creation is the one true God who, to provide for our salvation, has revealed himself as God the Father, God the Son, and God the Holy Spirit.
The name Yahweh is not without its own theological controversies, though most biblical scholars agree that it is the closest thing we have to a proper, personal name for God. The name occurs 6,823 times in the Bible. In Hebrew, Yahweh is written with only four consonants—YHWH—and no vowels. (Theologians call this four-letter name "The Tetragrammaton"—the ineffable name of God.) Since about 300 B.C. the Hebrews avoided speaking the name for fear of profaning its holiness. When they came to yhwh in the text, they would substitute Adonai, the common Hebrew word for "Lord." Today, most English Bibles translate YHWH as "Lord."
Sometime before the 10th century, Jewish scholars inserted the vowel signs from the name Adonai between the letters in YHWH—or JHVH, as it was sometimes rendered. Consequently, the name Jehovah came into popular use. It remained in vogue from the 16th century, during the Renaissance period, until about 100 years ago. The name has since fallen out of favor with most scholars, who believe Yahweh is a more accurate transliteration.
Yahweh comes from the Hebrew verb "to be." At its very essence, "to be" is to have life. Some scholars believe this hints at a truth that became clearer later in history: The name Yahweh implies that God is absolutely self-existent. He is the One who in himself possesses life and permanent existence. When God spoke to Moses through the burning bush in Exodus 3, he revealed himself as "Yahweh." Most English translations render it I AM WHO I AM—an attempt to convey the idea that God was, is, and always will be.
Sometimes children surprise their parents with the question, "Who created God?" It's an inquiry that can give pause to even the most erudite mom or dad. Christian parents, however, will usually turn to Genesis 1: "In the beginning was God." Unsatisfied, the children repeat, "But who created God?"
The point of the name Yahweh is this: God is the uncaused cause. He is the first cause and before him there was no other and after him there will be no other. Life is found in him.
Overwhelmed by the MysteryMany parents remember the agonizing struggle to choose a name for our firstborn. We considered honoring a relative or friend, we purchased books explaining the meaning of names, and we pondered our hopes and aspirations for our child.
My oldest daughter was born while my wife, Paula, and I were living in Cambridge, England, where I was a graduate student at the university. Ecstatic about the impending arrival of our new baby, we obsessed for months over possible names. We narrowed our list of choices for girls' names to two. But we couldn't make our final decision until we held her in our arms and looked into her face. Somehow we then knew that her name was Kristina. No matter how much we prepared for it, in the end, the process was rather mysterious.
Similarly, a certain degree of mystery will always attend our renderings of God's holy name, as it should. Putting the inexpressible into perfect words is finally impossible. Yet because words have some relation to meaning, God invites us to call upon his name and experience its truthfulness.
In the Old Testament, prophets and patriarchs were often inspired to declare a name of God in response to a theophany, a wondrous experience of the presence of God. They were so overwhelmed by God's visitation that they had to frame it with a title. They couldn't help themselves. It was a spontaneous act of worship.
For example:
When Abraham prepared to sacrifice his son Isaac, God provided a ram for the offering in Isaac's stead, prompting Abraham to declare that he now understood God as Yahweh-Yireh, The Lord Will Provide (Gen. 22:14).
After God empowered Israel's army to defeat the Amalekites, Moses built an altar and named it Yahweh-Nissi, The Lord Is My Banner (Exod. 17:15).
Upon receiving God's call to be an instrument to deliver Israel, Gideon built an altar and named it Yahweh-Shalom, The Lord Is Peace (Judg. 6:24).
Reflecting upon God's faithfulness through both exhilarating victories and depressing defeats, David called him Yahweh-Rohi, The Lord Is My Shepherd (Ps. 23:1).
At the conclusion of the detailed description of the New Jerusalem, speaking for God, Ezekiel prophesied that the place would be called Yahweh-Shammah, The Lord Is There (Ezek. 48:35).
God's people came to realize that his resources were inestimable: Every revelation, every miracle, pointed to a different side of Yahweh.
The various names for God that we find throughout the Old Testament are not the invention of men who were struggling to define a hidden and unknowable God. Rather, they are a sort of gift from God—a personal and intimate self-expression of God and a vehicle for our worshipful response to him.
Power in the Names
When we discover the unique emphasis of each new title of God, it is as if we are turning a diamond in our hands and gazing at it as the light of revelation strikes a new and previously unexplored facet of the stone. God's names were a continual unveiling of his character in response to the unique challenges faced by his people.
As I have preached, prayed, and meditated on these names, my understanding of God's Word has been enhanced and my spiritual walk deepened. There are three particular reasons every believer should study the names of God.
It enhances our worship and prayer.
A number of contemporary musicians have, through their lyrics, introduced certain names into our vocabulary of praise (e.g., "El Shaddai" by Michael Card). These songs have greatly enriched praise and worship in many churches. Note how the Psalmist teaches us to sing praise (7:17), set up banners (20:5), boast in (20:7), ascribe glory to (29:2), trust in (33:21), exalt (34:3), wait on (52:9), fear (61:5), lift up our hands (63:4), and rejoice (89:16) in the name of the Lord.
It promotes spiritual growth.
As I grew to understand the significance of God's names, I better understood God's character as well as his desire for my life. To encourage me in my spiritual growth, the Holy Spirit calls certain names to mind when I pray (and throughout the day). When I face temptation and possible spiritual defeat, I am reminded that he is Yahweh-Nissi, my banner of victory. Yahweh-Mekadesh (The Lord Who Sanctifies You) reminds me that he is constantly transforming me into his likeness (Lev. 20:8). And, of course, all of the names in some way point to the ultimate revelation of God to his people. In the New Testament we find names, such as Immanuel (God With Us) and Abba (Aramaic for Father), that take our relationship with God to a whole new realm. Through Jesus Christ the Son and the Holy Spirit, God now dwells among and within his followers.
It reminds us of our witness to the world.
God wants his people, who are called by his name, to glorify his name through their daily behavior. The prophet Ezekiel (36:20-23) tells the Israelites that God had poured out his wrath on them because they had profaned his name among the nations. The Babylonian captivity was punishment for disobedience, but the peoples of other nations had wrongly concluded that the God of Israel was unable to care for his own. The Lord declared that he would deliver them from captivity in order to vindicate the holiness of his great name. The end result speaks of global evangelization: "Then the nations will know that I am the Lord."
We bear God's name; therefore our speech, attitudes, and actions lead others to make certain conclusions about the credibility of the God we serve. In Psalm 23:3, David says: "He leads me in the paths of righteousness for his name's sake." That phrase does not mean that God is acting to save his reputation. What it means is that God is acting in conformity with his own nature. That is, God leads in paths of righteousness because he is by nature a righteous God. His names are a reflection of his character.
The day I left for college, I was prepared for the son-going-out-into-the-world speech from my dad—you know, the one with the extensive list of do's and don'ts. Instead, he gave me a single piece of advice: "Son, I have only one thing to give you. It's my name. Don't take it anywhere I wouldn't take it. Don't associate it with anything I wouldn't." With that sage counsel he sent me out into the world.
Just as I carry and represent the name Hemphill, I also bear my heavenly Father's name. The question is: What am I going to do with it?
Ken Hemphill is president of Southwestern Baptist Theological Seminary in Fort Worth. His latest book is The Names of God (Broadman & Holman, 2001).
Copyright © 2001 Christianity Today.
How Excellent Are Thy Names
What God invites us to call him says volumes about his relationship to us.
By Ken Hemphill
Most of us have several names or titles to which we respond. In my work, I am called "Dr. Hemphill." In most social settings, I am called "Ken." My wife calls me "Honey." My mother refers to me as "Son." Now that all three of my girls are out of the house, I love to pick up the phone and hear the words, "Hi, Dad, what are you doing?" And when any of my daughters says "Daddy," it still melts my heart.
Names are important. They are a means of self-revelation. They tell people something fundamental about us. What's more, the names people use to address us reveal something about the nature of their connection to us. When we meet someone, one of the first pieces of information we desire is that person's name. The disclosure of the name is the prelude for building a relationship.
Throughout the Old Testament, God reveals himself to his chosen people through various names or titles—both those that he gave to himself and those that his servants were inspired to ascribe to him or to the place where he appeared to them. These names served to identify and describe God, but they also exhorted God's people to holy living, gave them hope, reminded them of their heritage, and challenged them to continue their pilgrimage of faith.
The names of God are one way in which God speaks to us today. Studying them unlocks for us a fuller understanding of God's multifaceted character and offers us insight into his divine expectations. They are an invitation for us to know intimately and fully the God of creation and redemption.
All biblical names of God are built around two core names—"El," a general term for a god, and "Yahweh," a more personal and covenantal moniker. In the Scriptures, the name or title used for God depends on who's using it and the context in which it's used.
El, the common word for "deity" in the ancient Middle East, is used occasionally in the Old Testament to refer to heathen gods but most frequently designates the God of Israel. The name most likely means "first" and indicates that God is the strong and mighty One. The singular name El is rarely used alone in the Old Testament; it is most frequently found in compound constructions such as El Shaddai (God Almighty) or El Elyon (God Most High).
In Genesis 1:1, the Hebrew name for God is Elohim, the plural form of El. Though technically a plural term, Elohim is usually translated in the singular. Some scholars believe that the use of Elohim points to the triune nature of God. In Genesis 1:26, for example, Elohim is used with the plural pronouns us and our: "Then God said, 'Let us make man in our image, according to our likeness"' (NKJV).
Other scholars argue that the plural form simply intensifies the subject, indicating God's supremacy. Thus when Israelites confessed the name Elohim, they were acknowledging that God contained within himself all the divine attributes. In a predominantly polytheistic age, it was no small thing to assert that God alone is the one true God and that he can be known personally. This is not the place to debate the Trinitarian implications of Elohim, but God's triune nature and his supremacy are throughout Scripture. The God of creation is the one true God who, to provide for our salvation, has revealed himself as God the Father, God the Son, and God the Holy Spirit.
The name Yahweh is not without its own theological controversies, though most biblical scholars agree that it is the closest thing we have to a proper, personal name for God. The name occurs 6,823 times in the Bible. In Hebrew, Yahweh is written with only four consonants—YHWH—and no vowels. (Theologians call this four-letter name "The Tetragrammaton"—the ineffable name of God.) Since about 300 B.C. the Hebrews avoided speaking the name for fear of profaning its holiness. When they came to yhwh in the text, they would substitute Adonai, the common Hebrew word for "Lord." Today, most English Bibles translate YHWH as "Lord."
Sometime before the 10th century, Jewish scholars inserted the vowel signs from the name Adonai between the letters in YHWH—or JHVH, as it was sometimes rendered. Consequently, the name Jehovah came into popular use. It remained in vogue from the 16th century, during the Renaissance period, until about 100 years ago. The name has since fallen out of favor with most scholars, who believe Yahweh is a more accurate transliteration.
Yahweh comes from the Hebrew verb "to be." At its very essence, "to be" is to have life. Some scholars believe this hints at a truth that became clearer later in history: The name Yahweh implies that God is absolutely self-existent. He is the One who in himself possesses life and permanent existence. When God spoke to Moses through the burning bush in Exodus 3, he revealed himself as "Yahweh." Most English translations render it I AM WHO I AM—an attempt to convey the idea that God was, is, and always will be.
Sometimes children surprise their parents with the question, "Who created God?" It's an inquiry that can give pause to even the most erudite mom or dad. Christian parents, however, will usually turn to Genesis 1: "In the beginning was God." Unsatisfied, the children repeat, "But who created God?"
The point of the name Yahweh is this: God is the uncaused cause. He is the first cause and before him there was no other and after him there will be no other. Life is found in him.
Overwhelmed by the MysteryMany parents remember the agonizing struggle to choose a name for our firstborn. We considered honoring a relative or friend, we purchased books explaining the meaning of names, and we pondered our hopes and aspirations for our child.
My oldest daughter was born while my wife, Paula, and I were living in Cambridge, England, where I was a graduate student at the university. Ecstatic about the impending arrival of our new baby, we obsessed for months over possible names. We narrowed our list of choices for girls' names to two. But we couldn't make our final decision until we held her in our arms and looked into her face. Somehow we then knew that her name was Kristina. No matter how much we prepared for it, in the end, the process was rather mysterious.
Similarly, a certain degree of mystery will always attend our renderings of God's holy name, as it should. Putting the inexpressible into perfect words is finally impossible. Yet because words have some relation to meaning, God invites us to call upon his name and experience its truthfulness.
In the Old Testament, prophets and patriarchs were often inspired to declare a name of God in response to a theophany, a wondrous experience of the presence of God. They were so overwhelmed by God's visitation that they had to frame it with a title. They couldn't help themselves. It was a spontaneous act of worship.
For example:
When Abraham prepared to sacrifice his son Isaac, God provided a ram for the offering in Isaac's stead, prompting Abraham to declare that he now understood God as Yahweh-Yireh, The Lord Will Provide (Gen. 22:14).
After God empowered Israel's army to defeat the Amalekites, Moses built an altar and named it Yahweh-Nissi, The Lord Is My Banner (Exod. 17:15).
Upon receiving God's call to be an instrument to deliver Israel, Gideon built an altar and named it Yahweh-Shalom, The Lord Is Peace (Judg. 6:24).
Reflecting upon God's faithfulness through both exhilarating victories and depressing defeats, David called him Yahweh-Rohi, The Lord Is My Shepherd (Ps. 23:1).
At the conclusion of the detailed description of the New Jerusalem, speaking for God, Ezekiel prophesied that the place would be called Yahweh-Shammah, The Lord Is There (Ezek. 48:35).
God's people came to realize that his resources were inestimable: Every revelation, every miracle, pointed to a different side of Yahweh.
The various names for God that we find throughout the Old Testament are not the invention of men who were struggling to define a hidden and unknowable God. Rather, they are a sort of gift from God—a personal and intimate self-expression of God and a vehicle for our worshipful response to him.
Power in the Names
When we discover the unique emphasis of each new title of God, it is as if we are turning a diamond in our hands and gazing at it as the light of revelation strikes a new and previously unexplored facet of the stone. God's names were a continual unveiling of his character in response to the unique challenges faced by his people.
As I have preached, prayed, and meditated on these names, my understanding of God's Word has been enhanced and my spiritual walk deepened. There are three particular reasons every believer should study the names of God.
It enhances our worship and prayer.
A number of contemporary musicians have, through their lyrics, introduced certain names into our vocabulary of praise (e.g., "El Shaddai" by Michael Card). These songs have greatly enriched praise and worship in many churches. Note how the Psalmist teaches us to sing praise (7:17), set up banners (20:5), boast in (20:7), ascribe glory to (29:2), trust in (33:21), exalt (34:3), wait on (52:9), fear (61:5), lift up our hands (63:4), and rejoice (89:16) in the name of the Lord.
It promotes spiritual growth.
As I grew to understand the significance of God's names, I better understood God's character as well as his desire for my life. To encourage me in my spiritual growth, the Holy Spirit calls certain names to mind when I pray (and throughout the day). When I face temptation and possible spiritual defeat, I am reminded that he is Yahweh-Nissi, my banner of victory. Yahweh-Mekadesh (The Lord Who Sanctifies You) reminds me that he is constantly transforming me into his likeness (Lev. 20:8). And, of course, all of the names in some way point to the ultimate revelation of God to his people. In the New Testament we find names, such as Immanuel (God With Us) and Abba (Aramaic for Father), that take our relationship with God to a whole new realm. Through Jesus Christ the Son and the Holy Spirit, God now dwells among and within his followers.
It reminds us of our witness to the world.
God wants his people, who are called by his name, to glorify his name through their daily behavior. The prophet Ezekiel (36:20-23) tells the Israelites that God had poured out his wrath on them because they had profaned his name among the nations. The Babylonian captivity was punishment for disobedience, but the peoples of other nations had wrongly concluded that the God of Israel was unable to care for his own. The Lord declared that he would deliver them from captivity in order to vindicate the holiness of his great name. The end result speaks of global evangelization: "Then the nations will know that I am the Lord."
We bear God's name; therefore our speech, attitudes, and actions lead others to make certain conclusions about the credibility of the God we serve. In Psalm 23:3, David says: "He leads me in the paths of righteousness for his name's sake." That phrase does not mean that God is acting to save his reputation. What it means is that God is acting in conformity with his own nature. That is, God leads in paths of righteousness because he is by nature a righteous God. His names are a reflection of his character.
The day I left for college, I was prepared for the son-going-out-into-the-world speech from my dad—you know, the one with the extensive list of do's and don'ts. Instead, he gave me a single piece of advice: "Son, I have only one thing to give you. It's my name. Don't take it anywhere I wouldn't take it. Don't associate it with anything I wouldn't." With that sage counsel he sent me out into the world.
Just as I carry and represent the name Hemphill, I also bear my heavenly Father's name. The question is: What am I going to do with it?
Ken Hemphill is president of Southwestern Baptist Theological Seminary in Fort Worth. His latest book is The Names of God (Broadman & Holman, 2001).
Copyright © 2001 Christianity Today.
Where Job's friends went wrong about suffering.
The following article is located at:http://www.christianitytoday.com/biblestudies/areas/biblestudies/articles/081022.html
Reductionist Justice
Where Job's friends went wrong about suffering.by
Walter C. Kaiser, Jr.
Few cases in life or in the Bible pose the problem of what seems to be innocent—and therefore unmerited—suffering more strikingly than the biblical depiction of Job. When Job's life is held up against what and the Book of Proverbs teaches about the consequences of righteous and unrighteous living, something seems out of whack. Where did Job's three friends (Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite), and Job himself, go so wrong as to call forth God's reprimand at the end of the book?
The prologue to the Book of Job is critical in beginning to answer this question. Satan is given permission to see if Job's piety would hold firm (as God had announced to Satan it would) if Job were assaulted and stripped of his possessions, family, and his health. Job, of course, was unaware of all of this. In effect, it was not Job but God himself who was on trial. Satan's charge was that Job, and all righteous people like him, served God because he blessed them so generously. Job's first response was: "The LORD gave and the LORD has taken away; may the name of the LORD be blessed. After Satan tested Job in the area of his health, Job still responded magnificently: "Shall we accept good from God and not trouble?"
Study the themes and characters of Job with the 9-session course Job: God Is in Charge.
Nevertheless, Job's three friends pressed the case against Job, contending that suffering was the result of sin in Job's life. Their arguments went as follows:
Eliphaz: "Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?"
Bildad: "Does God pervert justice? Does the Almighty pervert what is right?"
Zophar: "Yet if you devote your heart to [the LORD] and stretch out your hands to him, if you will put away the sin that is in your hand and allow no evil to dwell in your tent, then you will lift up your face without shame … But the eyes of the wicked will fail … Their hope will become a dying gasp."
Their reasoning is that Job must have sinned and thus deserved all the suffering and discomfort, because God is a fair judge and rewarder of all that is right. Their case is a reductionistic one: Doing what is right brings prosperity, while sin and wickedness routinely bring suffering and misfortune. Perhaps these "friends" were thinking of texts such as:
"Wicked men are overthrown and are no more, but the house of the righteous stands firm;" or "No harm befalls the righteous, but the wicked have their fill of trouble;" or
"Blessed is the person who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers … He is like a tree planted by streams of water … Whatever he does prospers."
Notice that the citations from Proverbs are cast into proverbial forms. A proverb is not the same as a promise. While a proverb gathers the majority of instances into a memorable saying that has a bit of saltiness to it, it cannot be universalized, for it does not take up the exceptions at that point. For example, "Look before you leap" is good advice for those contemplating a quick marriage, but "She who hesitates is lost" can be just as sound—and more personal—in the same situation. In the same manner, the psalmists trace the main paths of what happens to those who trust the Lord, but there is no inference or commitment in the text that says those same persons will never face suffering, evil, or testing as Job did. Instead, "Those the Lord loves he chastens."
Job refused to buy the three "comforters'" analysis of his situation, because they traced only one thread of God's method of operating: his judgment for sin. But what happens when someone suffers because God chooses that person to illustrate his grace and glory? Job forthrightly affirmed: "I have not denied the words of the Holy One;" "I have kept to [God's] way without turning aside;" and "my lips will not speak wickedness and my tongue will not utter deceit." Consequently, Job continued to make his appeal to God, whom he called his "umpire," "arbitrator," or "mediator," or his "witness" who was in heaven and would plead his case and the One he would see in his flesh after his body was resurrected.
So what did God say to Job and his friends' banter about the justification for God's ways? Surprisingly enough, God makes no charge against Job in all of this. In fact, God had already declared Job "blameless and upright" (Job 1:1); that is why he had been chosen for this test. That did not mean, however, that Job was absolutely without fault. Job did acknowledge his sin, but claimed he was without duplicity, hypocrisy, or pretense and that he loved and served God with his whole heart. More significantly, the epilogue of indicts Job's three friends (but not Elihu, who argued that Job's suffering was instructive) for wrongly applying to Job the doctrine of retributive suffering. "You have not spoken of me what is right as my servant Job has," concluded the Lord.
Where then did Job's three friends go wrong? They reduced all evil to "retributive suffering," which is caused by sin and disobedience to God. But there are seven other types of suffering mentioned in the Bible: educational or disciplinary suffering as in or ; vicarious suffering, as in the case of our Lord's death on the Cross; empathetic suffering, where one person's grief affects many others, as illustrates; evidential or testimonial suffering, as in the first two chapters of Job; doxological suffering for the glory of God, as in the man born blind in ; revelational suffering, as in the case of the prophet Hosea's wife abandoning him; and apocalyptic or eschatological suffering that will come at the end of this age.
While we cannot deny that the issue of suffering in the lives of God's people, such as Job, still contains a good deal of mystery, it is just as much a horrible misconception to declare that suffering is God's normal route for every believer as it is to declare that God's goodness means life will always result in prosperity and riches for those who serve the Lord.
Our decision must be to follow God and trust his justice, wisdom, and goodness whether we are in the throes of suffering or enjoying good health and blessing. Such a decision would surely cut the ground out from under Satan in the spiritual warfare of our day and age. Thus, the law of God does not contradict the Psalms, the historical writings, prophets, or the wisdom books. Believers will continue to suffer, but it will always be under the permission or direction of a merciful and wise heavenly Father who works for our good in the way of the truth and fairness of the gospel.
Walter C. Kaiser, Jr. is president emeritus and Colman M. Mockler Distinguished Professor of Old Testament at Gordon-Conwell Theological Seminary.
Copyright © 2007 Christianity Today.
More Bible Study Helps
Trusting God When It Hurts Christian Living Bible Study Whether it is lost possessions, family problems, poor health, a career failure, or some other personal struggle, we can all identify with Jobs plight. Why do Christians experience hardship? Why does God permit, even encourage, Job-like tests of faith?Read more.
When the Facts Don't Add UpA just, loving, and powerful God should follow certain rules, shouldn't he?by Philip YanceyIf you had asked me a few years ago what the Book of Job was about, I would have been quick to respond, "Job? Everybody knows what Job is about. It's the Bible's most complete treatment of the problem of pain and suffering."Read more.
www.ChristianityToday.com Copyright © 2008 Christianity Today International
Reductionist Justice
Where Job's friends went wrong about suffering.by
Walter C. Kaiser, Jr.
Few cases in life or in the Bible pose the problem of what seems to be innocent—and therefore unmerited—suffering more strikingly than the biblical depiction of Job. When Job's life is held up against what and the Book of Proverbs teaches about the consequences of righteous and unrighteous living, something seems out of whack. Where did Job's three friends (Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite), and Job himself, go so wrong as to call forth God's reprimand at the end of the book?
The prologue to the Book of Job is critical in beginning to answer this question. Satan is given permission to see if Job's piety would hold firm (as God had announced to Satan it would) if Job were assaulted and stripped of his possessions, family, and his health. Job, of course, was unaware of all of this. In effect, it was not Job but God himself who was on trial. Satan's charge was that Job, and all righteous people like him, served God because he blessed them so generously. Job's first response was: "The LORD gave and the LORD has taken away; may the name of the LORD be blessed. After Satan tested Job in the area of his health, Job still responded magnificently: "Shall we accept good from God and not trouble?"
Study the themes and characters of Job with the 9-session course Job: God Is in Charge.
Nevertheless, Job's three friends pressed the case against Job, contending that suffering was the result of sin in Job's life. Their arguments went as follows:
Eliphaz: "Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?"
Bildad: "Does God pervert justice? Does the Almighty pervert what is right?"
Zophar: "Yet if you devote your heart to [the LORD] and stretch out your hands to him, if you will put away the sin that is in your hand and allow no evil to dwell in your tent, then you will lift up your face without shame … But the eyes of the wicked will fail … Their hope will become a dying gasp."
Their reasoning is that Job must have sinned and thus deserved all the suffering and discomfort, because God is a fair judge and rewarder of all that is right. Their case is a reductionistic one: Doing what is right brings prosperity, while sin and wickedness routinely bring suffering and misfortune. Perhaps these "friends" were thinking of texts such as:
"Wicked men are overthrown and are no more, but the house of the righteous stands firm;" or "No harm befalls the righteous, but the wicked have their fill of trouble;" or
"Blessed is the person who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers … He is like a tree planted by streams of water … Whatever he does prospers."
Notice that the citations from Proverbs are cast into proverbial forms. A proverb is not the same as a promise. While a proverb gathers the majority of instances into a memorable saying that has a bit of saltiness to it, it cannot be universalized, for it does not take up the exceptions at that point. For example, "Look before you leap" is good advice for those contemplating a quick marriage, but "She who hesitates is lost" can be just as sound—and more personal—in the same situation. In the same manner, the psalmists trace the main paths of what happens to those who trust the Lord, but there is no inference or commitment in the text that says those same persons will never face suffering, evil, or testing as Job did. Instead, "Those the Lord loves he chastens."
Job refused to buy the three "comforters'" analysis of his situation, because they traced only one thread of God's method of operating: his judgment for sin. But what happens when someone suffers because God chooses that person to illustrate his grace and glory? Job forthrightly affirmed: "I have not denied the words of the Holy One;" "I have kept to [God's] way without turning aside;" and "my lips will not speak wickedness and my tongue will not utter deceit." Consequently, Job continued to make his appeal to God, whom he called his "umpire," "arbitrator," or "mediator," or his "witness" who was in heaven and would plead his case and the One he would see in his flesh after his body was resurrected.
So what did God say to Job and his friends' banter about the justification for God's ways? Surprisingly enough, God makes no charge against Job in all of this. In fact, God had already declared Job "blameless and upright" (Job 1:1); that is why he had been chosen for this test. That did not mean, however, that Job was absolutely without fault. Job did acknowledge his sin, but claimed he was without duplicity, hypocrisy, or pretense and that he loved and served God with his whole heart. More significantly, the epilogue of indicts Job's three friends (but not Elihu, who argued that Job's suffering was instructive) for wrongly applying to Job the doctrine of retributive suffering. "You have not spoken of me what is right as my servant Job has," concluded the Lord.
Where then did Job's three friends go wrong? They reduced all evil to "retributive suffering," which is caused by sin and disobedience to God. But there are seven other types of suffering mentioned in the Bible: educational or disciplinary suffering as in or ; vicarious suffering, as in the case of our Lord's death on the Cross; empathetic suffering, where one person's grief affects many others, as illustrates; evidential or testimonial suffering, as in the first two chapters of Job; doxological suffering for the glory of God, as in the man born blind in ; revelational suffering, as in the case of the prophet Hosea's wife abandoning him; and apocalyptic or eschatological suffering that will come at the end of this age.
While we cannot deny that the issue of suffering in the lives of God's people, such as Job, still contains a good deal of mystery, it is just as much a horrible misconception to declare that suffering is God's normal route for every believer as it is to declare that God's goodness means life will always result in prosperity and riches for those who serve the Lord.
Our decision must be to follow God and trust his justice, wisdom, and goodness whether we are in the throes of suffering or enjoying good health and blessing. Such a decision would surely cut the ground out from under Satan in the spiritual warfare of our day and age. Thus, the law of God does not contradict the Psalms, the historical writings, prophets, or the wisdom books. Believers will continue to suffer, but it will always be under the permission or direction of a merciful and wise heavenly Father who works for our good in the way of the truth and fairness of the gospel.
Walter C. Kaiser, Jr. is president emeritus and Colman M. Mockler Distinguished Professor of Old Testament at Gordon-Conwell Theological Seminary.
Copyright © 2007 Christianity Today.
More Bible Study Helps
Trusting God When It Hurts Christian Living Bible Study Whether it is lost possessions, family problems, poor health, a career failure, or some other personal struggle, we can all identify with Jobs plight. Why do Christians experience hardship? Why does God permit, even encourage, Job-like tests of faith?Read more.
When the Facts Don't Add UpA just, loving, and powerful God should follow certain rules, shouldn't he?by Philip YanceyIf you had asked me a few years ago what the Book of Job was about, I would have been quick to respond, "Job? Everybody knows what Job is about. It's the Bible's most complete treatment of the problem of pain and suffering."Read more.
www.ChristianityToday.com Copyright © 2008 Christianity Today International
Friday, October 3, 2008
WHAT IS TRUE MINISTRY?
"THE FACTS OF THE MATTER"
"A weekly letter of encouragement to business and professional men and women"
October 01, 2008
WHAT IS TRUE MINISTRY?
How many times have you and I wanted to walk away from our ministry? Call it quits? Is it possible that at least one of the causes for our discouragement is that we may have been fed a false idea of what true ministry is? Today many of us, without realizing it, worship at the idol of “success.” If a ministry is big, growing, fast paced, contemporary, upscale, youthful and trendy, and is seeded with attractive, articulate people, then surly God is in it and it’s a “success”. Then you look at what you are attempting to do in your ministry with a few struggling souls. They forget to show up, seem forever to be taking more steps backward that forward. I would imagine that in your vulnerable moments you have questioned whether it’s worth the effort. After all, your ministry is worlds apart from the powerful models paraded before you. My friend, don’t even think about throwing in the towel! When you get down to it, both Jesus and Paul only had a few faithful followers. Not very glamorous. Not exactly “successful.” Just take a look at the struggles and pain associated with their ministries:
- When Christ raised the level of commitment, “many of his disciples turned back and no longer followed him.” (Jn. 6:66)
- When the disciples’ lives were threatened at Jesus’ trial, “[they] all…deserted him and fled.” (Matt 26:56b).
- Paul’s life and ministry was anything but “successful” - as we view success today, “I have…been in prison… flogged... severely, and been exposed to death again and again…At my first defense, no one came to my support, but everyone deserted me.” (2 Tim. 4:16a; 2 Cor. 11:23)
If you are going to minister to people for the long haul, here are three truths you will need to understand:
#1 Ministering to others is fundamentally an act of worship, and as such has intrinsic worth to God, regardless of the results: It is secondary whether or not your protégés show up, grow, catch what you have been teaching, or ever pass it on. The fact that you obeyed Christ in sacrificing your life for his glory is what matters. Throughout Jeremiah’s ministry both he and his message were summarily rejected. His life long “success”? Nil. Yet in God’s eyes Jeremiah was a smashing success by virtue of his faithfulness to his calling. Many of the heroes of Hebrews 11 died without experiencing the fulfillment of God’s promises. Also consider:
*Jesus: “Well done, good and faithful servant…” He does not say, “Well done good and productive servant.” (Matt. 25:21)
*Paul: “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.” (Rms. 12:1)
*James: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” (Jms. 1:27)
#2 God’s primary calling on our lives is to intimacy with him over service for him: In your zeal to help people, you run the risk of burning out and becoming another casualty on the ash heap of bitter, disillusioned laborers. His higher calling and first priority for you is to develop a life of intimacy with him, because it is out of that relationship that genuine fruit is born, “It is the man who shares my life and whose life I share who proves fruitful…Apart from me you can do nothing at all…Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!’” (Jn. 15:5 (Philips), Matt. 7:22, 23)
#3 The worth of the individual is of paramount importance: In a world obsessed with numbers, the very notion of focusing on an individual is a foreign concept. Not so with Jesus and Paul:
*Jesus’ parable of the lost sheep: "Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it?” (Lk. 15:4)
*Jesus’ example of singling out each of the Twelve to be his followers: On one occasion he walked 90 miles to recruit Philip to become his disciple. (Jn. 1:43)
*Paul’s example of his deep concern for the individual: “As you well know, we dealt with you one by one, as a father deals with his children.” (I Thes. 2:22 NEB) (See 2 Tim. 1:16-18; 4:19; Phil. 2:25, 29; Act. 16:1,2; 1 Cor. 4:17; Phil. 1:1)
QUESTIONS: Do you view serving others as a duty to perform or as a privileged act of worship? Are you caught up in the numbers game, or have you grasped the value of one person? Are you focused primarily on knowing Christ or serving Christ?
My prayer is that you are having a great week!
R. Dwight Hill
Facts of the Matter © 2000 - 2008 R. Dwight Hill - www.factsofthematter.org - Unlimited permission to copy without altering text or profiteering is hereby granted subject to inclusion of this copyright notice.
"A weekly letter of encouragement to business and professional men and women"
October 01, 2008
WHAT IS TRUE MINISTRY?
How many times have you and I wanted to walk away from our ministry? Call it quits? Is it possible that at least one of the causes for our discouragement is that we may have been fed a false idea of what true ministry is? Today many of us, without realizing it, worship at the idol of “success.” If a ministry is big, growing, fast paced, contemporary, upscale, youthful and trendy, and is seeded with attractive, articulate people, then surly God is in it and it’s a “success”. Then you look at what you are attempting to do in your ministry with a few struggling souls. They forget to show up, seem forever to be taking more steps backward that forward. I would imagine that in your vulnerable moments you have questioned whether it’s worth the effort. After all, your ministry is worlds apart from the powerful models paraded before you. My friend, don’t even think about throwing in the towel! When you get down to it, both Jesus and Paul only had a few faithful followers. Not very glamorous. Not exactly “successful.” Just take a look at the struggles and pain associated with their ministries:
- When Christ raised the level of commitment, “many of his disciples turned back and no longer followed him.” (Jn. 6:66)
- When the disciples’ lives were threatened at Jesus’ trial, “[they] all…deserted him and fled.” (Matt 26:56b).
- Paul’s life and ministry was anything but “successful” - as we view success today, “I have…been in prison… flogged... severely, and been exposed to death again and again…At my first defense, no one came to my support, but everyone deserted me.” (2 Tim. 4:16a; 2 Cor. 11:23)
If you are going to minister to people for the long haul, here are three truths you will need to understand:
#1 Ministering to others is fundamentally an act of worship, and as such has intrinsic worth to God, regardless of the results: It is secondary whether or not your protégés show up, grow, catch what you have been teaching, or ever pass it on. The fact that you obeyed Christ in sacrificing your life for his glory is what matters. Throughout Jeremiah’s ministry both he and his message were summarily rejected. His life long “success”? Nil. Yet in God’s eyes Jeremiah was a smashing success by virtue of his faithfulness to his calling. Many of the heroes of Hebrews 11 died without experiencing the fulfillment of God’s promises. Also consider:
*Jesus: “Well done, good and faithful servant…” He does not say, “Well done good and productive servant.” (Matt. 25:21)
*Paul: “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.” (Rms. 12:1)
*James: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” (Jms. 1:27)
#2 God’s primary calling on our lives is to intimacy with him over service for him: In your zeal to help people, you run the risk of burning out and becoming another casualty on the ash heap of bitter, disillusioned laborers. His higher calling and first priority for you is to develop a life of intimacy with him, because it is out of that relationship that genuine fruit is born, “It is the man who shares my life and whose life I share who proves fruitful…Apart from me you can do nothing at all…Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!’” (Jn. 15:5 (Philips), Matt. 7:22, 23)
#3 The worth of the individual is of paramount importance: In a world obsessed with numbers, the very notion of focusing on an individual is a foreign concept. Not so with Jesus and Paul:
*Jesus’ parable of the lost sheep: "Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it?” (Lk. 15:4)
*Jesus’ example of singling out each of the Twelve to be his followers: On one occasion he walked 90 miles to recruit Philip to become his disciple. (Jn. 1:43)
*Paul’s example of his deep concern for the individual: “As you well know, we dealt with you one by one, as a father deals with his children.” (I Thes. 2:22 NEB) (See 2 Tim. 1:16-18; 4:19; Phil. 2:25, 29; Act. 16:1,2; 1 Cor. 4:17; Phil. 1:1)
QUESTIONS: Do you view serving others as a duty to perform or as a privileged act of worship? Are you caught up in the numbers game, or have you grasped the value of one person? Are you focused primarily on knowing Christ or serving Christ?
My prayer is that you are having a great week!
R. Dwight Hill
Facts of the Matter © 2000 - 2008 R. Dwight Hill - www.factsofthematter.org - Unlimited permission to copy without altering text or profiteering is hereby granted subject to inclusion of this copyright notice.
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