The Mercy Seat..

As we know, the Tabernacle erected in ancient times was but for a shadow, built according to the heavenly pattern in order to cast it's shade of truth upon our modern New Testament understanding (Rom 15:4; 1 Cor 10:11; Heb 8:5). What were temporary and natural truths for natural Jews have become eternal and spiritual truths for spiritual Jews, a.k.a., Christians, or "Israelite[s] indeed", the "Israel of God" (Jn 1:47; Gal 6:16). As believers, we inhabit spiritual Jerusalem, or "Jerusalem which is above" (Gal 4:26), and are to search the Scriptures to discern the heavenly substance that these earthly shadows only pointed to: "It is the glory of God to conceal a thing: but the honour of kings is to search out a matter" (Prov 25:2). The Tabernacle's many articles of furniture, the ministry of the priesthood, the sacrifices, etc. all point to a much greater truth concerning Jesus and His church. This is the case when observing the Ark of the Covenant and it's Mercy Seat.

Its Special Significance..

The Ark was composed of wood, overlaid with pure gold. The lid of the Ark was called the Mercy-seat; it was made of pure gold, having no wood in it's composition. It was a solid slab of pure gold. Though a separate and distinct article in itself, the Mercy-seat formed the lid of the Ark, being placed "above upon the Ark" (Exod 25:21).

There was only one other piece of furniture in the tabernacle made solely of gold, namely the candlestick. The candlestick was much smaller in size and weight. Therefore, according to intrinsic value, the Mercy-seat was, by far, the most valuable of all the holy vessels! This greatly tells us of the preciousness that the Mercy-seat foreshadowed!

Inside the Ark, underneath the Mercy Seat (lid), was placed the law on tables of stone, Aaron's rod that budded, and a golden pot of manna (Heb 9:4).

To the earthly Jew, the Ark of the Covenant came to represent God's manifest presence in the earth. After all, it was considered the throne of God, or the seat upon which He rested in His great glory, beheld by the cherubim. In the New Testament, Paul interprets the special significance of the Ark when he says, "Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God" (Rom 3:24-25). As is commonly taught, this word "propitiation" is also translated "mercy seat". Jesus is the personified mercy seat! The verb "propitiate" signifies "to appease, to placate, to make satisfaction." God the Father has been calmed and settled in His holy wrath against sin, all because of the "propitiation" of His Son, Jesus. The righteous demands of the Law have been wholly satisfied! His is the only sacrifice that pacifies God's offended justice. King Jesus is the single, costly, precious article to which we owe our dearest affections.. He is the Chief focus of God's tabernacle; He is it's end. In Him alone do we find true fruitfulness (Aaron's rod that budded), freedom from law (tables of the covenant), and the bread of life (golden pot of manna)! (Heb 9:4).

Its Role and Function..

As one writer duly notes, there were no chairs in the tabernacle. How odd? There was a table, but no chairs. Why? This absence signifies that the work done therein was never completed! It's demands were perpetually heard by the ministering priests; sin was never fully and completely dealt with. Therefore, who could take his rest? What purpose would a chair serve? None at all. However, there was a rest to come. There was indeed a seat behind the second veil - namely, the Mercy Seat. The Mercy Seat resting upon the Ark foreshadowed the wondrous truth that God would find His rest in that perfect work which His incarnate Son would perform. This was the place of God's rest - finally a seat, a throne upon which He could sit and meet with a purged creation: "And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel" (Exod 25:21-22).

The fact that the Mercy Seat formed God's restful throne in the midst of Israel is referred to in a number of Scriptures. In 1 Samuel 4:4 we read, "So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims". 2 Samuel 6:2 says, "And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims". Hezekiah addressed his prayer to God as "O Lord God of Israel, which dwellest between the cherubim" (2 Kgs 19:15). The Psalmist cried, "Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that dwellest between the cherubim, shine forth" (Ps 80:1)! Psalm 99:1 tells us that He "sitteth between the cherubim". The references are endless.

But how could such a holy God dwell, sit and rest in the midst of such a sinful and rebellious people? The answer is, on the ground of accepted sacrifice. His throne was a blood-sprinkled one (Lev 16:14). The blood of the sin offering was sprinkled upon the Mercy Seat, and there that blood was left to remain. It was left as a testimony that God's justice had been met, though temporarily (Heb 10:4). Because of this blood, God could righteously dwell in the midst of a people who had broken His law. Their sin had been put away! What a glorious type this is! Reader, can we realize the great benefit that has become our very own? If the blood of bulls and goats could provide a dwelling of God with His people, how much more can the shed blood of Jesus enable a holy housing of the same (Heb 9:12-14)! By this sinless blood, redemption has been wholly obtained (Heb 9:12); God's dwelling is to become our inheritance!

Its Measurements..

As we know, anything and everything of any typical importance was recorded in Scripture in a scrupulous manner, as to never miss a detail in its description, format or appearance. Of course, this is the case with the Mercy Seat as well. What do the detailed descriptions tell us of this throne's lid? What special significances do these measurements and numbers display? Let's observe..

The length of the Mercy Seat was two and a half cubits; the breadth was one and a half cubits (Exod 25:17). Nothing, however, is told us of its thickness. What an interesting omission when compared to Psalm 103:11-12: "For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us".

First of all, the number two in Scripture repeatedly speaks of witness and separation (Deut 19:15; 17:6-7; 2 Cor 13:1; Jn 8:17; Heb 10:28; Mk 6:41; Matt 24:40-41; etc). The Ark then, and it's Mercy Seat, was to be both a witness of God's revealed presence in the earth, as well as a dividing line between God's people and His foes. It was a witness to Israel and a separation to her foes. It was both a proof (witness) and a barrier (of separation). What was a blessed symbol to one (the Israelite), was a wretched symbol to another - a symbol of utter and imminent defeat. Wherever the Ark went, disaster was sure to strike for the enemies of God, while victory was to be Israel's possession. And reader, the same is so with us New Testament saints. The merciful presence of God is our very life-blood, our victory, and our only means of overcoming the world! It is our witness and separation!

Furthermore, the number one in Scripture is representative of unity, God who is the beginning, or that which is first (Deut 6:4; Jn 17:20-22; Acts 4:32; 1 Pet 3:8; Jn 1:1-3; Rev 1:11; Isa 41:4; 44:6; 48:12; etc). This tells the reader that the Ark of God was to be a unifying factor for the people. For New Testament saints, we see that such communion in the Holy Ghost is the only means by which we can achieve true Scriptural unity (Eph 4:16). The body of Christ, apart from the Ark of God (His holy presence), is an utter, tangled, dis-unified and contrary mess!

Also, it was to represent God, who from the beginning, has desired to make His abode with man. In fact, this was God's first and chiefest desire in creating the world, and His motive for slaying His Lamb from the foundation of it (Rev 13:8). He created man for fellowship: "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created" (Rev 4:11). Yes, the Lord hath made all things for Himself (Prov 16:4)! To Him are all things (Rom 11;36). What wonderful evidence we find for this in the dimensions of the Mercy Seat - God's throne of communion in the earth!

Its Ornamentation..

Upon the Mercy Seat were two cherubim, one at either end. These figures were made of the same slab of gold as the Mercy Seat, and were beaten into shape (Exod 25:17-19). The identity, role and purpose of these figures seems to have baffled scholars for centuries. Who are these cherubim? Why are they on top of the Mercy Seat? What do they represent?

In short, these cherubim are said to be overshadowing God's throne, protecting, as it were, His precious glory. That there is some profound significance connected with these figures is quite obvious from the words of Paul: "And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly" (Heb 9:5). How peculiar? Paul seems to say that there is much to be said of these creatures, yet the Hebrews could not hear it (Heb 5:12-14).

The first time these cherubim are mentioned in Scripture is the account in Genesis 3:24, directly after the fall of man: "So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life". Here, they are said to have a flaming sword, guarding the way to the Tree of Life. This account, coupled with their description on the Mercy Seat, seem to tell us that these Cherubim have some association with administering God's judicial authority in the earth. Much can be said regarding their identity, their position, and their role, but we cannot address it now. Let it be suffice to say, there is much more about these beings than first meets the eye. You'll want to tune in at a later date for a detailed research.

Its Blessedness..

It is no accident that the Ark and its Mercy Seat are completely hid from natural view, and had very restricted access. They reside behind the tabernacle's second veil, far away from all natural sunlight, and even far from the candlelight of the Holy Place. The only light in this realm is that of the visible and weighty glory of God which shines forth from our object of discussion (Ps 80:1, 3; 50:2; 94:1; Ezek 43:2; Dan 9:17; Rev 21:23; etc). It seems that God has reserved this special place for those who choose to seek after it: "And ye shall seek me, and find me, when ye shall search for me with all your heart" (Jer 29:13; 3:10; 24:7; Deut 30:2, 10; Ps 119:2, 10, 58, 69, 145; Joel 2:12; Acts 8:37; etc). It is only the hungry and the thirsty who will readily be filled with what God is offering to our race (Matt 5:6). God is One who desires to be sought after; why else would He rend His heart in such a way, even sending His own incarnate Son to purchase a people for Himself? He has done so to draw men unto Himself (Jn 12:32; Rom 5:17-19; 1 Tim 2:6). Whosoever will, let him come! Let him push passed the throngs of mere religion, passed the bloody outer court, passed the natural sunlight, passed even the Holy Place and the ministry primarily benefiting men (Ezek 44). God is waiting for a people; He is patiently waiting upon His throne, waiting for the fruit of the earth to fully ripen (Jas 5:7). Will you be one who fully follows after your inheritance? Will you be one who recognizes God's great desire for you? Will you fully follow after Jesus, your blessed Forerunner, who has gone to that realm to enable you to follow Him (Heb 6:19-20)? The holy blood has been sprinkled, the right and access is yours! Communion with your Maker is awaiting!

"Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb 4:16)!

Grace For Grace..

"We then, as workers together with Him also plead with you not to receive the grace of God in vain" (2 Cor 6:1).

Grace must be a manifestation of the whole nature of God to man. It is ALL that God is, made available to affect ALL that man has become. It is divine resources placed at man's disposal; it is energy flowing into temporal creatures. Grace builds a bridge between time and eternity, and narrows the gap between heaven and earth. Grace enables the godless to become Godlike without losing their humanity. Without grace, man has no hope of God in this world or in the world to come.

God doesn't want to lead His people merely by codes and ethics, by rules and regulations , by limitations, by imposition of a hard and fast law, rule or command. Instead, God wants to lead His people with His presence, with that soft-spoken inner voice, and He wants a response of faith, not fear. He wants us to respond to the commander, not to a command. He is interested that we be recipients, not of law, per se, but of grace in the person of the Lord Jesus Christ. From the moment Christ was revealed to men, they began to be the recipients of grace in a magnitude unheard of in the Old Testament, for Jesus is God's channel of grace; it flows from Him abundantly. Those who learn to come into fellowship with Him find themselves in a flow of grace that baffles explanation!

- Judson Cornwall, Let Us See Jesus, pp. 27-28

In The Fullness of Time..

“Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons” (Gal 4:1-4)

The epistle to the Galatians is a mine of truth for the diligent student. In the above verses, much can be expounded upon. But as I was reading this the other day, pondering the many greatnesses that King Jesus possessed, walked in, and delivered to His people, the Holy Ghost spoke to my heart saying, "And I will have other sons too, in the fullness of time". Wow!

Before you shout me down, no, God will not birth another Jesus, for He alone is the sovereign God-Man; the Name above all names! Redemption has been purchased by His precious blood, and will never be removed, altered, or changed; it simply cannot be bettered. He has greatly finished His work (Jn 19:30), and sat down at the right hand of majesty (Heb 1:3; 4:14; 8:1). For this we are so very grateful! He alone will be eternally exalted!

What do I mean then? Well, Scripture tells us that we too are to become "the sons of God", made after the image, nature, character and likeness of the Firstborn Son, Jesus of Nazareth (2 Cor 3:18; Rom 13:14; Jn 17:16, 19, 22, 23, 26; Eph 4:24; Phil 3:21; 1 Jn 3:2; etc). John has said, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (Jn 1:12). And similarly, the apostle Paul has said, "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren" (Rom 8:29). Weymouth pus it this way: "Those whom He has foreknown He has also predestined to share the likeness of His Son, that He might be the eldest in a vast family of brothers; and those whom He has predestined He has also called; and those whom He has called He has also acquitted; and those whom He has acquitted He has also glorified" (Rom. 8:29, 30). How can Jesus be the Firstborn of many brethren if His people don't rightly follow in His footsteps, to their own crosses, as He did? Friends, as we have wholly born the image of the awful and earthly, so shall we also bear the image of the perfect and heavenly (1 Cor 15:49). Yet, so many Christians are hibernating, waiting for some ethereal "rapture", while the Father is waiting for the precious fruit of the earth, that is, the transfiguration of His sons, after the image of His Firstborn, Jesus! The Father is waiting (Jas 5:7), and the earth is waiting too (Rom 8:18-20), or "standing on tiptoes", as one translation puts it. At one time, we fell short of God's glory (Rom 3:23), but that is to change. Now, because of God's plenteous and manifold redemption, you and I have been called to obtain the glory of the Lord (2 Thess 2:14; 1 Pet 1:4-5; 5:10; Rev 3:21; etc), and to minister from that realm of greatness, after the order of Melchizedek (Heb 6:19-20)! What a bewildering and marvelous thought!

In The Fullness of Time..

YES - God will have another son - a company of sons, after the image and likeness of His glorious Firstborn. But when? Well, just as it was with Jesus, so shall it be with us. He was the great and sovereign Pattern (Heb 3:1; Phil 2:5); He was the Firstborn and Forerunner (Greek: "Podoromos"), setting the stage for us to follow in His ways and likeness. The disciple can never be above his Master. Therefore, these coming sons will likewise come forth in "the fulness of the time", even as it was with King Jesus (Gal 4:4). This word "fulness" in Greek is "pleroma", and references maritime operations. It is used to refer to a ship and it's occupants. A ship was only "pleroma" when all the rowers, materials, etc were in place, in the ship. Until then, it was docked, and could not depart. For Jesus, this time has come and gone. But for His sons, the time is yet to come. God still has many sons to reach, disciple, train and mature (Eph 2:19-22; Heb 6:1-3). The ship is not full; There are much more to come in! "Pleroma" comes from a root word that means "to cram; to satisfy". Before God will manifest this "son" to the earth, He wants it to be crammed full and "satisfied". He wants His remnant complete! Then, and only then, He will send the necessary rains for the final harvest (Jas 5:7; Joel 2).

Made of a Woman..

Just as King Jesus was "made of a woman", so shall his sons be as well. What was a natural truth for Him, however, is a spiritual truth for us, His sons (1 Cor 15:46). Jesus was born of Mary, but His sons will be born of the church. All throughout Scripture, we see the "woman" symbolically speaking of the church system. Revelation 12 actually depicts this birthing: "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne" (Rev 12:1-5). A few chapters prior, we see that the overcomers will also rule the nations "with a rod of iron" (Rev 2:26-27). Therefore, we can easily conclude that these "overcomers" and this "manchild" are one-in-the-same. The manchild is the remnant of God, coming out of the church, "made of a woman". The sons of God must come out of her! She may have birthed us, but she cannot bring us in. Just like in Jesus' day, the religious system is corrupted, tainted, and permeated with mixture. For Jesus, the Pharisees were actually His greatest enemy! The very ones who were supposed to be the representation of God, and His vehicle in the earth, were those who most hindered His move! The very ones who were supposed to shorten the schism between God and man actually ended up widening it, wanting to keep men bound! What a travesty! They wanted men to remain in their terrible and separated states! And friends, the same is so today. The manchild must come out! Out of mere traditions, out of the Babylonian religious, and lifeless "system" (2 Tim 3:5).

Made Under the Law?

Like Jesus, this son too will (in a certain sense) be "made under the law". Let me explain myself. Of course, we are not to be under legalistic bondage, that’s not what I mean.. Paul tells us to "stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage" (Gal 5:1). But let’s ask the question, “Why was Jesus put under the Law?” It was so that He could perfectly fulfill the law and break His people out from under that awful yoke! Jesus was made under the bondage of the law SO THAT He could redeem those who were under the law! His death under Law was their freedom from it, as He became a curse for us: “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree”. Just as Jesus’ death became life for His people, similarly, your and my death is the savor of life that others need, and that the whole earth is waiting for! Paul said that God “maketh manifest the savour of His knowledge by us in every place.” (2 Cor 2:14).

The sons that are coming are a people who have been subjected to every evil, every pain, every trial, and every temptation SO THAT they'll be able to become the overcoming vehicle God is after. Your trials and tribulations are not even for you! God, in His wisdom, has allowed you to be under bondage to that thing so that you can overcome it and possess your enemy, only to minister such victory to a lost and dying world! What an honor! “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren” (1 Jn 3:16).

And Why?

What is the purpose of such a wondrous manifestation? Simply said, redemption! This is God's eternal plan - to partner with His bride in the ministry of reconciliation (2 Cor 5:17-19). Jesus did all He did so “that we might receive the adoption of sons.” Likewise, the sons of God simply want to bear Him fruit! Jesus wants more sons! He wants to use you and I; He wants to use His sons to BIRTH MORE SONS! Jesus is to be the Firstborn of MANY brethren. This is why Jesus came "in the fulness of time, made of a woman, made under the law".. And this is likewise why He will birth sons in His image: to wholly complete His ministry in the earth, towards creation. The sons of God will minister the redemption they've become so acquainted with! One day we will fully know WHY we had to endure the things we do. One day, we’ll know WHY we had to die so much! Why we had to go so low! Why we had to decrease, and decrease, and decrease some more.. It’s because He wants you perfectly like Him (Jn 3:30)! He wants you to be JUST LIKE HE IS, sharing His very glory! He was led like a lamb to the slaughter, yet He opened not His mouth! He was perfectly obedient to the will of His father, just for the one brother or sister who needs ministry! And so it will be with the ministry of His sons!

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation” (2 Cor 5:17-18).

Dear reader, is Jesus worth all this trouble to our flesh? Is His plan and will worth your very life? The sons of God say YES! The remnant of God will do whatever it takes to give God more sons; to minister His redemption to an ignorant and wasting creation! They simply want to bear Him fruit, to make Him happy, to fill the ship, to cram the boat, to satisfy to the full! Is that your heart today?

Is Jesus worth such a costly sacrifice? My heart says YES!

I Have Been Crucified

"I have been crucified with Christ; it is no longer I who live, but Christ lives in me" (Gal 2:20).

There is so much of the natural that needs to go to the cross. This altar is the divine sanitation system, for fire is a great sanitizer, a never-failing disinfectant. This altar is not an educational system, it is a burning process. The answer to our flesh is not pampering, controlling, or hiding; the answer to all carnality is the fire of God's brazen altar - the cross of Jesus.

However, I guess that once I really know the altar is for worship as well as for burning, I should always approach the burning as a worshipper.

When our life is hid with Christ in God, the old shell that once hid that life is going to be burned. It is like the seed planted in the earth and warmed and moistened until germination starts. Does the seed cry, "Wait a minute; stop it; you're destroying me?" No, of course not. To come forth in the new, the old has to die. The only alternative would be to dig the seed out, dry it, and put a little sign next to it saying, "This is the seed of God". If we just leave it in the ground to go through the death process, we don't need a sign, for people will see the fruit that life has produced. That's one of the purposes of the cross - to break the hull, to kill the old, in order to release the life principle so we can be restored to the Father's eternal purposes.

(Judson Cornwall, Let Us Draw Near, pp. 61-62)

A Fake Anointing?

Many Christians today can’t distinguish between the sweat of the flesh and the dew of heaven...

Gideon is one of my favorite Bible characters because I relate to his struggle with inferiority. God pulled this runt of a guy out of a hole in the ground and called him to deliver Israel. Gideon’s classic “Who, me?” response reminds me of conversations I’ve had with the Lord. None of us feels qualified to do God’s work, but we know from Gideon’s example that reluctant wimps can be transformed into valiant warriors.

I’ve heard people criticize Gideon because he laid out a fleece of wool on the ground and asked the Lord—not once but twice—to confirm His promise (see Judges 6:36-40). But the Bible doesn’t say God was mad at Gideon for wanting assurance. In fact, God answered Gideon both times with moisture from heaven. The dew was a sign of God’s favor and blessing.

“I love it when the Holy Spirit does miracles. But when people fake the supernatural in order to get an audience response (or a big offering), I run for the door.”

You know how the story ends. Gideon’s impressive army of 22,000 is downsized to a ragtag band of 300, and they carry only trumpets, clay pots and torches into battle. Through their supernatural victory over Midian, God made it clear that His anointing has nothing to do with human ability.

How many of us have learned Gideon’s lesson? Do you trust the Holy Spirit to work in you, or do you lean on the flesh? Do you have the precious dew of His miraculous anointing on your life, or have you manufactured a cheap form of human moisture to do the job?

Many Christians today can’t distinguish between the sweat of the flesh and the dew of heaven, but there is a big difference. As I have prayed for more anointing in my life, I’ve realized that we often mistake fake anointing for the real thing. Here’s what I’ve learned so far:

The anointing isn’t in numbers. We place so much importance on church size today, yet God doesn’t seem impressed by crowds. I have nothing against megachurches as long as they preach the gospel—and many of them do a better job of it than small churches. But we’re headed for disaster if we think seating capacity alone reflects God’s approval.

The anointing isn’t in eloquence. Some people have an uncanny way with words (including non-Christian motivational speakers), but persuasive skill isn’t the same as spiritual anointing. The dew of heaven is holy. It brings conviction and repentance—not self-awareness and an ego boost. And true preaching does not exalt the preacher—it crucifies him and focuses all attention on the Son of God.

The anointing isn’t in looks. In today’s cool evangelical scene, rock star pastors are expected to be sexy, and everyone in the praise team needs trendy clothes. There’s nothing wrong with dressing to reach your audience, but I hope we don’t think the Holy Spirit is impressed with hipness. The dowdy grandmother wearing orthopedic shoes might have a word from the Lord for the congregation—but will we allow her on the stage?

The anointing isn’t in technology. I love to use digital graphics when preaching. But some of the most anointed meetings I’ve been in were in Third World countries where we didn’t even have reliable electricity, much less computers and projectors. When genuine anointing falls on a preacher, he or she can talk for two hours without having to entertain!

The anointing isn’t in emotionalism. In many churches today, lack of anointing creates a vacuum that is filled by screaming, swooning and other forms of religious theater. It doesn’t matter what is preached—it is “anointed” as long as the preacher punctuates it with enough volume and the people shout back. (One preacher I know had everyone holl\ering while she quoted lines from a Beyoncé song!) Remember: Backslidden Israel shouted so loud that the earth quaked, but by the end of the day the Philistines had plundered them (see 1 Sam. 4:5-11).

The anointing isn’t in contrived manifestations. I love it when the Holy Spirit does miracles. But when people fake the supernatural in order to get an audience response (or a big offering), I run for the door. If we had the fear of God we would never pretend to have the anointing by jerking, slurring words, stretching the facts in a testimony or sprinkling glitter on ourselves.

Charles Spurgeon referred to the Holy Spirit’s anointing as “unction,” and he said of it: “Unction is a thing which you cannot manufacture, and its counterfeits are worse than worthless.” Let’s turn away from every false anointing and ask the God who answered Gideon to soak us with His heavenly power.


- Written by J. Lee Grady

Be Anxious For Nothing!

"Be anxious for nothing" (Phil 4:6)

Worrying is as definitely forbidden as theft. This needs to be carefully pondered and definitely realized by us, so that we do not excuse it as an innocent "infirmity". The more we are convicted of the sinfulness of anxiety, the sooner are we likely to perceive that it is most dishonoring to God, and "strive against" it (Heb 12:4). But how are we to "strive against" it?

First, by begging the Holy Spirit to grant us a deeper conviction of its enormity. Second, by making it a subject of special and earnest prayer, that we may be delivered from this evil. Third, by watching its beginning, and as soon as we are conscious of harassment of mind, as soon as we detect the unbelieving thought, lift up our heart to God and ask Him for deliverance from it.

The best antidote for anxiety is frequent meditation upon God’s goodness, power and sufficiency. When the saint can confidently realize "The Lord is My Shepherd," he must draw the conclusion, "I shall not want!" Immediately following our exhortation is, "but in everything by prayer and supplication, with thanksgiving, let your request be made known unto God." Nothing is too big and nothing is too little to spread before and cast upon the Lord. The "with thanksgiving" is most important, yet it is the point at which we most fail. It means that before we receive God’s answer, we thank Him for the same: it is the confidence of the child expecting his Father to be gracious.

"Therefore I say unto you, Take no thought [anxious concern] for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? ... But seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you." (Matt 6:25, 33).

- A. W. Pink

Who is this?

"And when he was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee" (Matt 21:10-11).

"Who is this...the [mere] prophet"! What a sad incident! Oh the effects of a far-off stance from Jesus! Here we have the triumphal entry, the grand and awaited fulfillment of Messianic prophecy.. Jesus riding into Jerusalem, presenting Himself as THE paschal lamb to be slain, as was the custom with the annual Jewish Passover. And what do we see occurring? Crowds of "multitudes" questioning His very identity! "All the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee".

As we are well aware of, Jesus had several ranks of followers, each with their own level of devotion and adoration. He had the multitudes, and within that He had the 70, and within that He had the 12 disciples. Even within His disciples, however, He had 3 significantly closer friends, Peter, James, and John. These 3 seemed to have been especially close to Him, concerned for Him, and with Him during those intimate times, such as His transfiguration (Mk 9:2). But even within the 3, there was 1 disciple, John, whom the Bible says was "the disciple whom Jesus loved" (Jn 13:23). He was the disciple who laid his head upon Jesus' chest, signifying the great intimacy that was shared between the two; a great intimacy that was, for whatever reason, abandoned and neglected by the many other followers.

Being part of the mere multitude means that we are not intimate with Jesus. Being part of the mere multitude will most always cause us to question God's name, His power, and His desires. A far position from Him will most always cause us to belittle Him.. We will call Him a mere prophet, robbing Him the Messianic honor due His name. Do we want to know Jesus? Then we must be with Him where He is... and where was He? Humbly accepting His cross - obediently securing the will of His Father! We cannot be a part of the multitude, only showing up at mealtime, and expect to have any real relationship with Him, knowing Him for who He really is - the Son of God. Only true disciples will have this great glimpse:

"When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say YE that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God" (Matt 16:13-16).

Oh what a dramatic difference! True disciples call Him Messiah, and treat Him as such!

The Lord's Prayer..

Part 8 of 8

We have come to the end of our brief study of prayer, from the unique perspective of the early church apostles. We have seen what the apostles prayed, how they prayed, when they prayed, why they prayed, and for whom they prayed. How wonderful that the Word of God is able to enlighten our prayerful path! No longer must we pray according to our own human nature and limited understanding. Thanks to the Holy Ghost and the Word of God we are able to perceive God's methods, and pray as He has ordained! What a blessing!

I want to observe one last facet of this grand Christian doctrine: the Lord's Prayer. The Lord's prayer is Jesus' response to the disciples inquiry, "Teach us to pray" (Lk 11:1), and therefore should be heeded deeply. In my humble opinion, one of the most critical things to realize concerning this Scriptural prayer is the fact that it is a pattern for all prayer, rather than mere words to be perpetually repeated. In other words, I believe that men are in error if we assume this prayer is to become rote, continually reiterated word for word, just for the sake of praying it. So many believers (and entire denominations) may habitually say these words, while completely missing the point Jesus was trying to make in His teaching. This dissertation was in response to the disciple's request, "Lord, teach us to pray" (Lk 11:1). Therefore, I believe this prayer presents to us many spiritual truths, by which our own prayer is to be fashioned, formed, guided and matured. Jesus said, "after this manner [fashion, likeness, similitude], therefore pray ye..." (Matt 6:9). He was not telling us of an exact phrase to religiously dictate over and over, but of a divine fashion and most excellent model to bring our hearts to His; He did not provide this prayer as a mere copy to be merely repeated, but as a motivation and inspiration to commune with God, and as an instruction in prayer. Jesus even preceded this prayer by instructing us away from "vain repetitions" (Matt 6:7).

Interestingly, every clause of the Lord's Prayer is rooted and found in the Old Testament Scriptures, denoting that our prayers must be Scriptural if they are to be acceptable, which we have seen in previous posts: "And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us" (1 Jn 5:14). But we cannot know His will if we are ignorant of His Word.

Let us now briefly observe this model which Jesus has given us...

- "Our Father" (Matt 6:9b) - How very appropriate that this instruction commences with "our Father".. The spirit of adoption is our only needful prerequisite. Prayer within the covenant God has given us is successful prayer! Like the prodigal son, we too must come to ourselves, arise, and go to our Father (Lk 15:18)! For as the heart realizes exactly to Whom it is praying, divine faith arises and the power needed is very present. This position of divine intimacy and Fatherhood is to be the foundation of all prayer; this is the fashion by which real prayer is made! God is the lover of my soul, and the Father to which I can turn - faith to pray, therefore, is made simple. We're praying to "our [loving] Father", not a harsh and worldly task-master.. Why therefore should we neglect to speak with Him? "Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Ps 103:13).

- "Which art in heaven" (6:9c) - No request or petition is too hard for a God "which art in heaven". This is one reason why Jesus instructs us to pray with this mindset. If God is seated in heaven, then He is all-powerful, and no petition is above Him. If He is seated in heaven, then He has wholly overcome, and even death and the grave must bow at His feet! If God is seated in heaven, then we can trust that He is wholly in control, and infinitely elevated above the pseudo-controls of men upon earth: "The heaven is my throne, and the earth is my footstool" (Isa 66:1). If God is seated in heaven, then we know His view is far better than our own, seeing the end from the beginning, and never once fretting of my destiny, natural provision, and spiritual outcome. He is providently directing all things from on high! "But our God is in the heavens: He hath done whatsoever He hath pleased" (Ps 115:3). A God "which art in heaven" is one worthy to be adored!

- "Hallowed be Thy name" (6:9d) - Primarily, this verse depicts the worship that our prayer is to possess. This term "hallowed" is frequently translated "sanctified." It means "to set apart for a sacred use". Thus, the words "hallowed be Thy name" signify the pious desire that God’s matchless name might be reverenced, adored, and glorified, and that God might cause it to be held in the utmost respect and honor, that its fame might spread abroad and be magnified. "Give unto the Lord the glory due unto His name" (Ps 96:8)! Appropriately, these words come before any petition is made, thus showing us of the preeminence that worship is to have. All other requests must be subordinate to this one and be in pursuance of it. We cannot pray aright unless the glory of God be dominant in our desires. We are to cherish a deep sense of the ineffable holiness of God and an ardent longing for the honoring of it. May the adoration of King Jesus be sought far above all of our earthly needs and wants: "Let them also that love Thy name be joyful in Thee" (Ps 5:11).

Secondly, this verse tells of the subject of holiness. Most people subtly think that their personal righteousness will somehow aid in an answer to their prayer.. "If I just behave for a few hours, maybe my prayer will be heard?" Thankfully, Jesus instructs us to pray after a much different form and fashion: "Hallowed be Thy name".. In other words, the righteousness of God is the only right we have toward a Divine audience and answered petition. Yes, the "effectual fervent prayer of a righteous man availeth much" (Jas 5:16), but it is not one's own righteousness that progresses this availing, but the righteousness of God (Isa 64:6). The rewards of His goodness are made our very own, all because of divine propitiation! His merit is the ground upon which we may boldly stand; Our boldness, access and confidence is only by "the faith of Him" (Eph 3:12).. "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb 4:15-16). Jesus' consecration is our only way into the holiest (Heb 10:19-20)! His name alone is hallowed; may we never strive to stand and pray upon our own graces: "For through Him [and only Him] we both have access by one Spirit unto the Father" (Eph 2:18)! Friends, what an appropriate model to pattern!

- "Thy kingdom come. Thy will be done in earth, as it is in heaven" (6:10) - Here we have one goal and aim of real prayer. Any petition that does not strive for God's will is surely not originated in His heart, nor breathed by His Spirit. On the contrary, the one who sincerely prays this necessarily intimates his unreserved surrender to God; he implies his renunciation of the will of Satan (2 Tim 2:26), his own corrupt inclinations (1 Pet 4:2), and his rejection of all things opposed to God. He therefore humbly and contritely acknowledges that he cannot do His Father’s will without Divine assistance, and that he earnestly desires and seeks enabling grace. What is my aim in prayer? Do I aim for the will of God, for myself and for the body? When we pray, "Thy will be done", we ask God for spiritual wisdom to learn His will: "Make me to understand the way of Thy precepts...Teach me, O Lord, the way of Thy statutes" (Ps 119:27, 33). Also, we beg God for spiritual inclination toward His will: "I will run the way of Thy commandments, when Thou shalt enlarge my heart...Incline my heart unto Thy testimonies" (Ps 119:32, 36). Furthermore, we ask God for spiritual strength to perform His bidding: "Quicken Thou me according to Thy Word...strengthen Thou me according unto Thy Word" (Ps 119:25, 28; Phil 2:12, 13; Heb 13:20, 21). Our Lord teaches us to pray, "Thy will be done in earth", because this is the place of our discipleship. So many of us may pray for this or for that, all the while neglecting what Jesus desires in the matter. Scripture calls this asking "amiss" (Jas 4:3). Do our desires align with His? Do our wants contradict His will for our lives? As a model of all prayer, Jesus' words here encourage us to this better end: "And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us" (1 Jn 5:14).

An important facet of this truth is that it is duly fueled by our worship. It is no coincidence that the phrase "Thy kingdom come, Thy will be done" is directly following the phrase "Hallowed by Thy name...". Truly, there is but a small step from rapturous worship to the glowing selfless spirit, which is a sure outgrowth of filial love and reverent adoration. The fashion and form of accredited prayer is to be for the execution of God's will upon the earth, and a glimpse of God in worship is often a precursor, as it was for the prophet Isaiah: "...I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple... Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me" (Isa 6:1, 8).

- "Give us this day our daily bread" (6:11) - As the heart is caught up in the rapture of God's grandeur, it is made ever-more aware of its own faulty state, and desperate need. Reader, a heart that properly seeks God in communion will be a heart well-aware of its humble dependence upon Him. "Give us this day our daily bread", for without your kind bestowment, we are but an utter mess! And what a respectable request to be made.. "daily bread"! So many are striving and begging for carnal delicacies, while neglecting the more suitable and Scriptural petitions. Are we content with bread? Are our hearts happy to partake of the Bread of Life? Can we honestly sing, "Just give me Jesus"? Yes, God will of course bless us, and often overwhelm us, with the temporal joys of this life (Prov 10:22), but such are not to be the sole aim and focus of our prayer (Prov 30:8-9; 1 Tim 6:8). Rather, may we follow the pattern established by the Lord Himself: "Give us the day our daily bread".

- "And forgive us our debts, as we forgive our debtors" (6:12) - As we're caught up in communion, hallowing God's name, not only is the heart displayed its humble dependence, but it's sinfulness too. Again we see the prophet Isaiah who, upon a glimpse of God's glory, says, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts" (Isa 6:5). This same instance occurred with Moses (Exod 34:5-9), Simon Peter (Lk 5:8), and with John (Rev 1:17). The glory of God will expose you! Not only are we brought to humbly ask for daily bread from our great High Priest, but we're also made to beg for His mercies, "forgive us our debts"! Our sins are here viewed, as in Luke 11:4, under the notion of debts, that is, undischarged obligations or failures to render to God His lawful due. Without the Lord Jesus, we are yet indebted to pay our own punishment for sin. No provision is made for our need, be it a natural need or a spiritual one, apart from His graces. But when He is present, no need is left unanswered! No natural requirement (Lk 12:29-30), nor any spiritual deficiency is overlooked by El Shaddai, the "breasty, all-sufficient" One (2 Pet 1:3; Rom 8:32).. "No good thing will he withhold from them that walk uprightly" (Ps 84:11). When Jesus is present, as Paul has stated, no longer are we debtors to the flesh: "Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father" (Rom 8:12-15). For there is forgiveness with Him, that He may be feared (Ps 130:4). "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (Acts 5:31). The onus to forgive, therefore, is also upon us. As the people of God, we have a responsibility to show like-minded mercies to those who mistreat and abuse us, forbearing one another, and forgiving one another (Col 3:13; Eph 4:32).. "For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Matt 4:14-15). "Blessed is he whose transgression is forgiven, whose sin is covered" (Ps 32:1).

- "And lead us not into temptation, but deliver us from evil" (6:13a) - Knowing the natural state of the heart far from God, the prayerful saint then realizes his need to supplicate for grace, for "the spirit indeed is willing, but the flesh is weak" (Matt 26:41). He is better motivated to ask for God's perseverance away from all evils. Friends, the man who is really forgiven, is anxious not to offend again; the possession of justification leads to an anxious desire for sanctification. Per Jesus' words, men ought to pray with this in mind.

It is important to understand that the word "tempt" has a twofold significance in Scripture, (1) to try (the strength of), to put to the test; and (2) to entice to do evil. When it is said that "God did tempt Abraham" (Gen 22:1), it means that He tried him, putting to the test his faith and fidelity. But when we read that Satan tempted Christ, it signifies that Satan sought to bring about His downfall, morally impossible though it was. To tempt is to make trial of a person, in order to find out what he is and what he will do. We may tempt God in a legitimate and good way by putting Him to the test in a way of duty, as when we await the fulfillment of His promise in Malachi 3:10. But, as is recorded for our admonition in Psalm 78:41, Israel tempted God in a way of sin, acting in such a manner as to provoke His displeasure. It should be clear, therefore, that we are not to pray simply and absolutely against all temptations. Jesus Himself was tempted by the Devil, and was definitely led into the wilderness by the Spirit for that very end (Matt 4:1; Mk 1:12). Not all temptations are evil, regardless of the aspect in which we view them: their nature, their design, or their outcome. It is from the evil of temptations that we pray to be spared. We are to pray that we may not be led into temptation; or, if God sees fit that we should be tempted, that we may not yield thereto; or if we yield, that we be not totally overcome by the sin. Nor may we pray for a total exemption from trials, but only for a removal of the judgment of them. God often permits Satan to harass us, in order to humble us, to drive us to Himself, and to glorify Himself by manifesting more fully to us His preserving power. Thus we read the words, "My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience..." (Jas 1:2, 3).

- "For Thine is the kingdom, and the power, and the glory, for ever. Amen" (6:13b) - These closing words act as a plea to enforce the many forgoing petitions. As the result of this prayer, there follows a triumphant ascription of praise, "Thine is the kingdom, the power, and the glory, for ever and ever, Amen." We rejoice that our King reigns! Jesus here encourages us to pray with the security of whose we are. We serve a great and powerful King, whose dominion will have no end! These many preceding prayerful truths, therefore, are to become a reality! Furthermore, I love how the Lord's Prayer opens and closes with praise. As another has said, "The best pleading with God is the praising of Him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for praise becometh the saints; they are to be our God for a name and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it - he is praised by a world of angels, but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now".

Much more can be said of this grand topic, but this must suffice for now. May God give us grace to beseech Him as Scripture encourages. May the Holy Ghost and His good Book conduct the soul and be our guide!

- The End -

For Whom Did the Apostles Pray?

Part 7 of 8

As we wind down our current discussion, we seek to answer yet another question concerning the prayers of the apostles: Who did the apostles pray for? If you're like me, you just may be surprised at some of the answers concluded. Observe...

- Not for the world - Firstly, let's point out a surprising omission: the apostles, in Scripture, neglected to pray for the world! How curious. Not one time do we find an apostolic prayer recorded for God to save the world, or to pour out His glory upon all people. Personally, at first I was surprised by this fact. But as we ponder it, the case becomes clear.. Didn't Jesus give way for a similar omission? Yes, indeed He did. He said, "I pray for them [disciples]: I pray not for the world, but for them which Thou hast given me; for they are Thine" (Jn 17:9). Jesus, by His total omniscience, is able to foresee who will and will not receive His offered salvation. Amazingly, He is able to perform this sovereign insight without treading upon man's freewill. And as such, He prays for those who received Him then, are receiving Him today, and will receive Him tomorrow: "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one..." (Jn 17:20-21). Of course we know that He died for the whole world (Jn 3:16), and that He indeed loves the sinner (Rom 5:8), but His throne-side prayers of intercession are reserved for believers. Scripture tells us that Jesus ever liveth to make intercession for those "that come unto God by Him" (Heb 7:25; Rom 8:34; 1 Jn 2:1), not for those who choose to remain in their lost and sinful state. He of course desires men to change, but His prayers are captivated by love for His own. It seems the apostles mimicked this practice; they too prayed primarily for the Christian brethren. Yes, they sought to do good unto all men, but "especially unto them who are of the household of faith" (Gal 6:10; 3 Jn 5).. It is true that the apostles did exhort their readers to pray "for all [classes of] men; for kings, and for all that are in authority" (1 Tim 2:1-2; 1 Thess 3:12; etc). However, they prayed not for specifics, but for simple corporate harmony, "that [God's people] may lead a quiet and peaceable life in all godliness and honesty" (1 Tim 2:2b). It seems they left the spiritual wants of the world in the hands of almighty, sovereign God, for "No man can come to [Jesus], except the Father which hath sent [Him] draw him..." (Jn 6:44). Friends, we can learn a lot from the prayers of the apostles!

- Not for themselves - A second observation to be made is the fact that the apostles very rarely prayed directly for themselves. In only one instance do we find Paul beseeching the Lord for his own needs. Instead, his general custom was to pray for the whole household of faith, and in mimicking the Lord's prayer, most of the prayers dictated are plural: "give us", "forgive us", and so on. Accordingly, we find the apostle exhorting his readers to make "supplication for all saints" (Eph 6:18). He asked that the church at Ephesus might "be able to comprehend with all saints what is the breadth, and length, and depth and height, and to know the love of Christ, which passeth knowledge" (3:18-19). He mentioned "all that be in Rome" before the throne of grace (Rom 1:7). Even the subject of Paul's thanksgiving was "for you all" (Rom 1:8). He besought the Lord for "all that in every place call upon the name of Jesus Christ" (1 Cor 1:2). Oh reader, what a needful corrective for our common plague of humanism and self-centeredness! May we cling to the counsel of Scripture and "...In lowliness of mind let each esteem others better than themselves" (Phil 2:3). And what's to worry? For, if I'm praying for "all saints", I am including myself. Of course there is nothing wrong with praying for our own needs, for the Bible admonishes us to do so (Phil 4:6). However, the principle exists nonetheless.. Jesus and the apostles directed their primary attention to the needs of others, and thus so should we. A man who is steadily and properly decreasing (Jn 3:30) will be a man whose prayers are rightly aligned with those of our Lord, and selflessly lifted off of himself.. "Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another" (Rom 12:9-10). May God give us grace!

This may be difficult to comprehend for the natural man who is so overly wrapped up in self.. How can the apostle Paul pray and be thankful for those whom he'd often never met? Some were not even the fruits of his own labors, yet he prayed for them, rejoiced over them, and was grateful for their Godly increase! Wow! How could this be? It's so dramatically different than our present day paradigm of man-made sects, kings and kingdoms. But friends, Paul knew a great truth: no matter the planter, no matter the waterer, God is the source; the fruit that is birthed are the trees of His planting, the products of His husbandry (1 Cor 3:9). May we likewise take heed to such wisdom and counsel, and pray as the apostles prayed.

To be continued...

Praying "In the Spirit"

Part 6 of 8

It would be foolish for us to address the many prayers of the apostles without also observing them praying "in the Spirit". How did the apostles pray? They prayed in the Spirit. It was their perpetual practice (1 Cor 14:18)..

It is of utmost importance to note that, in Scripture, the apostle Paul subtly differentiates between two types of "tongues" in prayer: the corporate ministry of tongues (the gift of tongues), and the personal ministry of tongues (the prayer-language of tongues), that is, praying "with the Spirit" (1 Cor 14:14-15). The corporate ministry of tongues is to be coupled with it's interpretation, while the personal ministry of tongues is not. Because readers do not always discover this subtle distinction, confusion ensues and the ministry of tongues is often thrown out altogether. What a shame, considering God has ordained this gift for a divine purpose! "For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear" (Isa 28:11-12).

Let's observe this distinction...

The Corporate Use of Tongues - Paul tells us that the public use of tongues is an avenue for prophetic utterance (1 Cor 14:5-6), and is therefore to be coupled with it's interpretation. And why so? So "that the church may receive edifying" (1 Cor 14:5), for "he that prophesieth edifieth the church" (1 Cor 14:4). Both prophetic utterances and the interpretation of other tongues are to be used in the church for edification, exhortation and comfort (1 Cor 14:3, 5-6). Read with me what Paul goes on to say regarding this matter: "Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. Wherefore let him that speaketh in an unknown tongue pray that he may interpret" (1 Cor 14:6-13).

The Personal Use of Tongues - Oftentimes our limited, human vernacular is far too shallow to ascribe to King Jesus the great glory due His name; often we cannot speak our heart's justice. Thankfully, therefore, God has given us a much greater and supernatural avenue - the use of heavenly tongues, even the "tongues of angels" (1 Cor 13:1). Paul has said, "For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries" (1 Cor 14:2). Here, Paul clearly reveals a second sort of tongues, that is, the personal private use for one's own edification: “He that speaketh in an unknown tongue edifieth himself… I would that ye all spake with tongues…” (1 Cor 14:4-5). Later, Paul describes such tongues as praying with the spirit: “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful” (1 Cor 14:14). He then encourages his readers to do such: “I will pray with the spirit...” (1 Cor 14:15). Though in the public ministry sector interpretation is needful, Paul clearly accredits the personal use of tongues as well; he differentiates between the two, the tongues of men, and the tongues of angels: "What is it then? I will pray with the spirit [personal tongues], and I will pray with the understanding also [corporate tongues and interpretation]: I will sing with the spirit [personal tongues], and I will sing with the understanding also [corporate tongues and interpretation]" (1 Cor 14:15). Of course, prayer and singing "with the understanding" can also apply to one's natural language, not solely the interpretation of a tongue.

In the epistle of Jude, this theme of self-edification is continued as we are further encouraged to pray in and with the spirit: “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God…” (Jude 20-21a). Why would the apostle Paul go to such great lengths to teach the proper use of tongues in the church if it were never meant to operate in the church, as so many suppose? Many say that tongues served only a single purpose, to act as an avenue of judgment on the day of Pentecost. However, if this were accurate, why then does Paul himself later pray in tongues (1 Cor 14:18), subsequent to the day of Pentecost? It’s because Paul held tongues as a gift for private prayer in high regard (1 Cor 14:2, 4, 5, 15, 17-18). Men do not seem to always understand this differentiation, and as a result they reject tongues altogether. But Scripture clearly reveals the role of this great gift: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Rom 8:26). One would have to ignore vast portions of Scripture to say the gift and prayer-language of tongues has no present-day purpose.

Cessationism holds this distorted view of tongues for many reasons. However, I contend that the primary reason for such a disdain of tongues is the apparent foolishness that is often associated with it. But God has purposed that a foolish thing will confound the wise (1 Cor 1:27)! To the natural man, I'm sure the events surrounding the outpouring in Acts 2 appeared pretty foolish also. That's because if we approach a supernatural truth with our carnal, natural thought-patterns, we will undoubtedly come to inaccurate, carnal conclusions. Paul describes this when he says, "For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the Spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things we also speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Cor 2:11-14). What is a "natural man"? Paul defines him as he who receives the spirit of the world, and not the Spirit of God. How can we expect to rightly discern spiritual truths if we are not even baptized in the Holy Ghost? Of course, without an immersion into God’s Spirit, anything that contradicts our natural mindsets will appear as "foolishness", because we are not discerning spiritually, but carnally. Perhaps if all men approached the God of the universe with humility and spiritual discernment, Cessationism would be but a distant regret.

To be continued...

Why Did the Apostles Pray?

Part 5 of 8

The apostolic prayers presented to us within the pages of Scripture provide a much needed guide for us in our own private and corporate prayer lives. Of course, these principles are not to become a set of rigid rules, but rather an inspiration and motivation to cling to God's sovereign design and answer to that age-old question: How ought men to pray? In examining the prayers of the apostles, we've observed what the apostles prayed, how the apostles prayed, and when the apostles prayed.. Today, I simply want to see why the apostles prayed.

As we mentioned before, oftentimes men may pray just to fulfill some imposed mandate, or to ease their own consciences. However, this is not why the apostles prayed. No, they prayed not out of religious obligation, nor were their prayers spawned from a position of guilt or carnal obligation... Rather, the prayers of the apostles came out of an intense desire for God - they were a gifted response to His grand goodness!

There are many prayers of the early church recorded for us in the Bible, but for now let's simply observe three: the prayer of adoration, the prayer of supplication, and the prayer of gratitude. As we read and ponder God's design, we will observe the answers to our question: why did the apostles pray?

- Prayer of adoration - The Bible reveals to us that prayer in heaven is actually paired with worship, the "incense" or "pleasing perfume" being symbolic (Rev 8:3-5; Jn 12:1-8; etc). The Bible tells us they are offered together. Is this for no reason? Of course not. Prayer and adoration are to go hand-in-hand. Paul confirms this truth in the epistle to the church at Ephesus. His prayer was actually a method of worship. Are we surprised? It's true. He concludes his prayer by saying of Jesus, "...[God] raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fullness of him that filleth all in all" (Eph 1:20-23). Notice the mood of adoration that the end of this prayer possesses. It concludes with the recognition of King Jesus, highly enthroned above all power and principalities! Paul is simply prayerfully reminding his readers that Jesus has been wholly vested with all power, authority and dominion, which was part of His reward and triumph (Phil 2:9). In short, many of Paul's prayers were focused on the adoration and total supremacy of Jesus, the ever-precious God-Man mediator!

From what I can tell, there are at least four truths within this prayerful text which allude to the worshipful tone of its writer: (1) Christ Jesus is raised from the dead and is now present in heaven, (2) He is seated at the right hand of God the Father, (3) He has been glorified, and (4) He has been given supreme authority and power. Let us briefly observe these wondrous and worshipful truths...

Christ Jesus has been raised from the dead.. What a wonderful thought to ponder! By rescuing Jesus from the deepest pit of hell, we can be assured of the Father's acceptance of Him, and the total propitiation that has been provided for us, on His bloody behalf! What a grand reason to worship Him; what a grand reason to pray to Him! No longer do we fret death, for it has wholly lost its sting! No longer are our hearts to be occupied with the thoughts of such dreary uncertainties, for now Jesus is in heaven, ever living to make intercession for us! Why shouldn't we worship Him for it? Why shouldn't our prayers seek this suitable aim? Paul is using his prayer for the Ephesian church as an opportunity to speak and teach of such glories! Would to God that we used our speech as effectually as him. Do my prayers likewise exalt Jesus? Do the words which escape my heart upward continually press for His sole exaltation? Do I pray solely for my own end, or do I pray to bless the Lord?

He is seated at the Father's right hand.. Or, in other words, the Father has rightly given Jesus the supreme place of honor in heaven, even a dignified seat at His very side! And what occurs before this holy, heavenly throne? Adoration! Yes, outright adoration is the chief activity which consumes heaven's eternal timetable. Jesus is seated - He is resting from His finished work (Heb 1:3); His sacrificial service and suffering are ended; His work of expiation is "finished" and completed (Jn 19:30). He has now begun a new work: to administer this victory to the world; He is now "upholding all things by the word of His power" (Heb 1:3). Paul's prayers are an example for us, in this respect. His words sought to compliment these truths, to glorify the King. Why did he pray? Friends, one reason was simply to exalt and glorify the Lord of all lords - to allow his words to rightly ascribe Him glory!

He has been glorified.. Not only is Jesus resurrected from the dead and seated at the right hand of the Father, but He is also glorified as God! And as God, He is worthy to be adored. In fact, in ancient customs, to be seated was a sign of dignity and exaltation - a superior raised above his inferiors, a king upon his throne, or a judge upon his bench (Dan 7:9-10). Paul's prayer to the Ephesians alludes to such deserved honor.

He has been given supreme authority and power.. Such power is only naturally fit for Him who conquered hell, death and the grave. Such glorious dominion is the rightful possession of Him who willingly and lovingly bore the gross sin of all mankind's seed. And oh what a reason to honor Him! What a reason to utter his prayerful praises! Paul knew this great truth! Do we realize it yet? Paul knew that there is no greater use of one's tongue than to speak of God's glories, than to dictate God's great mercies! No matter the multitude of our misery, the perpetual nag of our needs or the terrible trial to be borne, any real prayer should always be directed toward the wholly deserved worship of Jesus! This is one reason why the apostles prayed, and should therefore be our focus too. What a wondrous method by which to adore God! Will prayer likewise become your tool to lavish love upon Him?

- Prayer of supplication - Unfortunately for some, the prayer of supplication is the only prayer ever uttered. How sad that some do not talk to nor commune with God unless they need something from Him! Thankfully, however, we have the pages of Scripture to reposition our ways aright, and to align our prayer with that which God's Word teaches. Yes, the prayer of supplication is needful; it is divinely accredited. But a false balance is an abomination to the Lord, while a just weight is His delight! We should of course pray to supplicate the Lord, and make our requests known unto God, but let us never abandon God's desire, for the sake of mere carnal strife and worry! Will God meet my needs? Of course He will. Let us never forsake the chief purpose of prayer: communion with Jesus!

In 2 Corinthians 13:14, Paul prays for his readers that "the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with [them] all. Amen". Would they experience such goodnesses if Paul had not asked for it? Possibly so, and the principle is present nonetheless, and is reiterated elsewhere: "ye have not, because ye ask not" (Jas 4:2). To the Philippians Paul has said, "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God" (4:6). Jesus further alluded to this principle when He said, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened" (Matt 7:7-8). God has simply chosen to give mankind the opportunity to partner with Him in the ministry of reconciliation (2 Cor 5:18), and this includes crying out to him night and day in prayer, both for ourselves, and for others (Lk 18:1-8). What a blessed honor! "Ask, and ye shall receive" (Jn 16:24), for "whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight" (1 Jn 3:22)!

- Prayer of gratitude - Because God hears the prayers of His people, a natural response is both adoration and gratitude. The apostolic prayers present to us such. Paul modeled this truth when he prayed thanks unto King Jesus for His spiritual provision: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (Eph 1:3). Paul was clearly grateful for the great spiritual riches that were made his very own. These "spiritual blessings" were contrasted to those natural ones which the nation of Israel enjoyed under the Old Covenants; these blessings were temporal and material (Duet 28:1-8). Paul is here thankful for God's merciful graces toward mankind, and suitably prays as such, while instructing his readers to do the same. Shouldn't we allow our prayerful words to do likewise? Are we grateful that spiritual blessings are become our own? Such wonders are withheld from the non-elect, and actually dispose the believing heart towards thanksgiving.. It is a natural response; God's enrichment literally causes the lips of His saints to shout their joyful thanks (2 Cor 9:11)! "Thanks be unto God for His unspeakable gift" (2 Cor 9:15)! Reader, this will be our cry for the ages to come (Rev 4:9-11), so why not start now?

And so we see just a few reasons why the apostles uttered their prayers. We see the Word of God concerning this great truth, and now let's allow it to form our doctrine and practice. The apostolic prayers weren't uttered just to be seen by mere men, nor for them to be deemed super-spiritual. They weren't prayed out of carnal worry or fear. They weren't motivated by greed, nor performed for carnal desires; nor did they ask amiss, to consume it upon their own lusts (Jas 4:3). But rather, the apostolic prayers were simply an effort to meet with Jesus, and an avenue by which to bless Him. They were a tool towards adoration, a gesture of gratitude. The apostolic prayers were an opportunity to let faith arise, to make known our personal and corporate requests unto God (Phil 4:6), and to thank Him for His many goodnesses. Friends, let's pray according to the Perfect Law of Liberty; let's pray even as the apostles prayed!

To be continued...

When Did the Apostles Pray?

Part 4 of 8

As we search God's precious Word, we're seeing the many different aspects of prayer present within. We are taking somewhat of an unusual approach, in that we're discovering what Scripture says from the practice and perspective of the early church apostles. Who better to examine in our learning of prayer than the very ones who begged Jesus, "Teach us to pray" (Lk 11:1)! Who better to learn from than those who walked daily with Jesus, gleaning His perfect instruction, and recording it for our use? Indeed, the practice of the apostles is a mine of truth. Today, I want to observe yet another facet of this gem: when did the apostles pray?

It is clear that we live in an age of prayer. In fact, I dare say that prayer today is perhaps more fervent and frequent than it ever has been, with exception of the early church. For God's remnant, the heart is steadily becoming more and more poised toward heaven, and more and more eager to hear whispers from His throne. Now more than ever should we take heed to the Scriptural admonition! But to do so, we first must learn... when did the apostles pray?

- Pray without ceasing! One of the most commonly referenced Scriptures regarding this truth is found in 1 Thessalonians 5:17. It reads, "Pray without ceasing". Many men have their opinions concerning what this small verse is to teach us, but I'm interested in the intent of the original apostle who wrote it. What did he who penned these words have in mind? Was it a literal statement? A figurative?

Firstly, I want to observe but a few details that this small verse seems to teach us. As we observe these details, I believe the answer to our posed question will become clear. These minor details may appear obvious and insignificant for most readers, however, you would be surprised to see the gross and binding religion that exists.

(1) The voice is not essential. No, prayer is not always to be made with the voice, for ceaseless vocal prayer is a physical impossibility. Instead, the apostle must have intended to display the un-necessity of such. Prayer is a posture of the heart, which is often reflected upon the mouth, but not absolutely. To observe this literally, there would of course be no opportunity for preaching and hearing, for the exchange of friendly intercourse, for business, or for any other of the duties of life. It was never the design of the Lord Jesus that our throats, lungs, and tongues should be for ever at work. We may speak a thousand words which seem to be prayer, and yet never pray; on the other hand, we may cry into God's ear most effectually, and yet never say a word. In the book of Exodus, God is represented as saying to Moses, "Why criest thou unto me?"... And yet it is not recorded that Moses had uttered so much as a single syllable at that time. It is true that the use of the voice often helps prayer, but at the same time it is not essential; it does not enter at all into the acceptability, reality, or prevalence of prayer. As Spurgeon has said, "Silence is as fit a garment for devotion as any that language can fashion". This may upset many a religious man, but that makes no difference to me. The truth can defend itself.

(2) The posture is not essential. Again, it is a physical impossibility, and also a detriment to one's health, to remain upon one's knees ceaselessly. Could this be what the apostle intended! Of course not. It's funny to think how so many of us strive for a literal meaning of spiritual words. One's posture in prayer is no more important than the language one speaks. To what end has our Creator given us feet, if he desires us never to stand upon them? If he had meant us to be on our knees without ceasing, he would have fashioned the body much differently, and would not have endowed us with such unnecessary length of limb. Reader, it is well to pray on one's knees; it is a most reverent posture; it is one which expresses humility, and when humility is truly felt, kneeling is a natural and beautiful token of it, but, at the same time, good men have prayed flat upon their faces, have prayed sitting, have prayed standing, have prayed in any posture, and the posture does not enter into the essence of prayer. Consent not to be placed in bondage by those to whom the bended knee is reckoned of more importance than the contrite heart.

(3) The place is not essential. Many people seem to reserve real prayer for the intercessory meeting, or solely on Sundays. Thankfully however, we have God's truth to guide our erring ways. To pray without ceasing is to often ignore the place of prayer. I've had more effective prayer times in the shower, than I have in some populated prayer meetings. Of course, these words align with Paul's statement upon Mars' Hill: "God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands" (Acts 17:24).

Therefore, we can easily determine the intent of Paul's words. They were not a literal command, but an encouragement to never abandon real prayer! Never allow that flow of communion to be halted, not for any reason. If sin were to clog the avenue, repent immediately and reinstate that precious channel of intimacy! The voice, posture and place are utterly insignificant! Just be sure to pray! Just be sure to constantly talk with Jesus! Our prayer should be treated like our breath: required to live! As we breathe without ceasing, so must we pray without ceasing. As there is no attainment in life, of health, strength, or of muscular vigor which can place a man beyond the necessity of breathing, so no condition of spiritual growth or advance in grace will allow a man to rid himself of real prayer. On the contrary, the closer we grow to Jesus, the greater we desire our communion to become!

- Prayer in affliction. When did the apostles pray? Well, they prayed even in affliction! If the apostle encourages us to "pray without ceasing", then he of course means for us to remain prayerful in all seasons of life. A man may find it easy to thank God in surplus and peace, but what about in lack? What about in warfare? Will our lips still speak sincere gratitude when there's no fruit on the vine, or no herd in the stall? Will our hearts leap for joy even when affliction has ravished our natural state? Oh reader, a genuine prayer in affliction is an accurate portrait of one's nature: capturing the true testimony of you, it's subject.

All throughout Scripture, we find the early apostles communing with the Holy Spirit, even in times of great distress. Could this practice be recorded in vain? Of course not.. Every jot and tittle is "for our learning" (Rom 15:4)!

For just one excellent example of this truth, let us turn to 2 Corinthians 12:7-10, regarding Paul in his afflictions: "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong". In my meager opinion, no other early church figure knew as much heartache, distress, torment and suffering as the Apostle Paul. And no other church figure knew and experienced such great intimacy and relationship with the Holy Ghost as the Apostle Paul. We would be foolish to think these two instances are not related.

I marvel at how Paul could find it within himself to actually "glory" in his awful tribulations. What any normal and sinful man would use to build a case for God's injustice, Paul used as a vehicle of gratitude! And why? Because he knew the imminent fruit of such trials: the glory of God (1 Pet 1:6-7; Rom 8:28-30). "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Cor 4:17)! Paul endured all things for this cause (2 Tim 2:10).. He knew of his inheritance (Heb 9:15)! Friends, do we have such sight? Even in the perilous pit, may our lips still utter His praises! Even in the terrible trial, may we find ourselves bowing to God's sovereignty. This was the practice of the apostles, and it should be our mode as well. When did the apostles pray? A better question would be, "when did they NOT?"

To be continued...

All Spiritual Blessings!

"...Who hath blessed us with all spiritual blessings..." (Ephesians 1:3_

All the goodness of the past, the present, and the future, Christ bestows upon his people. In the mysterious ages of the past the Lord Jesus was his Father's first elect, and in his election he gave us an interest, for we were chosen in him from before the foundation of the world. He had from all eternity the prerogatives of Sonship, as his Father's only-begotten and well-beloved Son, and he has, in the riches of his grace, by adoption and regeneration, elevated us to sonship also, so that to us he has given power to become the sons of God. The eternal covenant, based upon suretiship and confirmed by oath, is ours, for our strong consolation and security. In the everlasting settlements of predestinating wisdom and omnipotent decree, the eye of the Lord Jesus was ever fixed on us; and we may rest assured that in the whole roll of destiny there is not a line which militates against the interests of his redeemed. The great betrothal of the Prince of Glory is ours, for it is to us that he is affianced, as the sacred nuptials shall ere long declare to an assembled universe. The marvellous incarnation of the God of heaven, with all the amazing condescension and humiliation which attended it, is ours. The bloody sweat, the scourge, the cross, are ours for ever. Whatever blissful consequences flow from perfect obedience, finished atonement, resurrection, ascension, or intercession, all are ours by his own gift. Upon his breastplate he is now bearing our names; and in his authoritative pleadings at the throne he remembers our persons and pleads our cause. his dominion over principalities and powers, and his absolute majesty in heaven, he employs for the benefit of them who trust in him. His high estate is as much at our service as was his condition of abasement. He who gave himself for us in the depths of woe and death, doth not withdraw the grant now that he is enthroned in the highest heavens.

- C.H.S.

Receiving Revelation..

The following article was written by Pastor Bill Johnson:

“How do I receive revelation?”

Many people ask me to pray for them to receive greater revelation from Scripture. While it’s always an honor to bless someone with prayer, it is seldom understood how revelation comes, or to whom it comes. One of the greatest joys in life is hearing from God. There is no downside. But there is a cost that comes with the impartation.

The following is a list of practical suggestions for those wanting to grow in revelation from God.

1. Become childlike. Simplicity and humility of heart helps qualify a person to hear from God, while the desire to be profound is a wasted desire. What many discover after years of teaching is that the word that is simple is often the most profound. “At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes.” (Matthew 11:25)

2. Obey what you know. Jesus taught His followers, “If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.” (John 7:17) “If anyone wills . . . he shall know” – Clarity comes to the one willing to do the will of God. The willingness to obey attracts revelation, because God is the ultimate steward, investing His treasures into fertile ground – the surrendered heart.

3. Learn the biblical art of ‘meditation’. “I call to remembrance my song in the night; I will meditate within my heart, and my spirit makes diligent search.” (Psalms 77:6) Biblical meditation is a diligent search. Whereas religious cults teach people to empty their minds as the means of meditation, the Bible teaches us to fill our minds with God’s Word. Meditation has a quiet heart and a ‘directed’ mind. Mulling a word over in our heart, with a pursuit that springs from the inquisitive child’s heart, is meditation.

4. Live in faith. Living by faith in my present assignment makes me ready for more. “Whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” (2 Corinthians 4:4) Notice that the light of the gospel comes to the person who believes. Revelation comes to the one expressing faith! Live with the understanding that God has already willed to give you His mysteries (Matthew 13:11), and ask accordingly. Then thank Him in advance.

5. Acquire an understanding heart. This sort of heart has the foundations in place for something to be constructed upon it. These are the basic concepts of the King and His kingdom. Proper foundations attract the builder (revelator) to come and add to those foundations. “But knowledge is easy to one who has understanding.” (Proverbs 14:6) God wisely stewards fresh insight to those who have the basic principles in place. When fresh insights come, the understanding heart has a “slot to put it in”. It is not lost as seed spilled on the ground.

6. Give God your nights. I try to end each day with my heart’s affection stirred up and directed to the Holy Spirit. What an amazing way to go to sleep. The Song of Solomon reveals this poetically, “I sleep, but my heart is awake.” (Song of Solomon 5:2) God loves to visit us in the night and give us instruction that we would have a hard time receiving during the day. (Job 33:15-16) The desire to give God our night season flows naturally from the child’s heart that knows revelation cannot be earned. Ask Him specifically to minister to you in the night through visions and dreams. Once you have a dream or vision, write it out, and ask Him for understanding.

7. Give away what you have already received. Never underestimate what hungry people can “pull” from you while you minister the word. Being in a place of continual giving is a sure way of getting more. When we’re in ‘over our heads’ in a ministry situation, we find out what God has been putting into us during the night. He draws out of the deep places in our hearts things that are not yet a part of our conscious thought processes. (Proverbs 20:5)

8. Become a friend of God. God shares His secrets with His friends. “No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you.” (John 15:15) He makes all things known to His friends. Not only does He want to share all, He’s invited us to ask anything of Him. But be accustomed to hearing more than you can share with others. Listen as He speaks, but speak only what He gives you freedom to speak about. Some things are revealed only because we’re friends, and are not to be shared with others.

How Did the Apostles Pray?

Part 3 of 8

As we saw yesterday, the focus and direction of the apostolic prayers were primarily geared toward spiritual wants and needs, rather than mere natural ones. Very little were their energies directed upon that which was natural, earthly and perishing. Eternity was present in their hearts! Rather than beseeching God for material gains and carnal comforts, we find them instead longing for spiritual enlightenment, brotherly love, patience, the fruits of righteousness, peace, and the like. We said that this interesting omission of earthly requests may simply be because their faith had elevated to such a degree that it became trustful assurance in the God of their provision; No longer were they to fret over man's natural needs in life. Once we've seen any real glimpse of God in His glory, such relative insignificance's seem to fade into the background. Our zeal becomes redirected off of ourselves, and onto the Prize which we are seeking.

Today, I want to observe another aspect of the prayers of the apostles: How did the apostles pray? The method and practice which was continually implemented is a seed-bed of instruction for us. Observe...

- Prayer and praise - As I mentioned yesterday, the apostolic prayers were made "with thanksgiving" (Phil 4:6). Prayer was befittingly mixed with praise. Let's see just one example: "First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me" (Rom 1:8-12). I love how Paul says, "first" I thank my God. Praise was his very first utterance. His petitions only followed. Over and over, we see the apostles hearts drawn out in utter gratitude to God for the countless, wondrous things He had done for His people, and this emboldened them to seek the manifestation of further gifts and graces! If we have not owned the goodness and grace of God for previous mercies,can we expect Him to continue bestowing them upon the ungrateful?

The diligent student cannot help but notice how often the apostle Paul blended thanksgiving with petition:

To the Corinthians: "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ..." (1:4).

To the Ephesians: "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers..." (1:15-16).

To the Philippians: "I thank my God upon every remembrance of you..." (1:3).

To the Colossians: "We give thanks to God and the Father of our Lord Jesus Christ, praying always for you..." (1:3).

To the Thessalonians: "We give thanks to God always for you all, making mention of you in our prayers..." (1:2).

To Philemon: "I thank my God, making mention of thee always in my prayers..." (1:4).

Remember that these examples have been recorded for our learning. Perhaps the ignorance of some of these truths are reasons why so many prayers seem to remain unanswered? Prayer and petition, thanksgiving and adoration, should ever be conjoined! "Continue in prayer, and watch in the same with thanksgiving" (Col 4:2).

- Prayer and instruction - As gifted teachers, it seems the early apostles never missed an opportunity to impart some measure of divine wisdom. This is the case with their recorded prayers too. In part of the Roman epistle, for example, Paul instructs his readers against their many biases and prejudices, while at the same time praying to God for His power to help them overcome their evils. He taught them to love, and he prayed for such love to spring up in their hearts. Prayer and instruction are consistently intermingled. Observe...

Paul's letter to the Romans found itself in the hands of 2 classes of people: Gentile converts, and Jewish Christians. The Gentile converts (along with several "enlightened" Jewish Christians) rightly viewed the Mosaic covenant as annulled by the new and better covenant. The majority of Jewish Christians, on the other hand, held firm their position that the Mosaic law could not and would not be repealed, and they therefore continued zealous for it - not only personally observing it's many ceremonial requirements (specifically concerning "unclean meats" and "holy days"), but also striving to impose these carnal duties upon the newly saved Gentile Christians. Naturally, this opposition would create quite a stir, and prejudices would be somewhat automatic between the 2 classes.

Therefore, being the father that he was, Paul's heart overflowed with prayerful teaching on this matter: "Now the God of patience and consolation grant you to be like minded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God" (Rom 15:5-7).

Paul's duty was to not only pray for brotherly love to be cultivated, but to teach brotherly love as well! In doing so, he showed them that the Kingdom of God is not in meat and drink, but in righteousness, peace and joy in the Holy Ghost (Rom 14:17)! If a man serve Christ in these matters, then he is acceptable to God, and therefore should be approved of men (Rom 14:18). Paul taught his readers to follow after edification, to flee from such biases, and "for meat destroy not the work of God" (Rom 14:20). And why so? Because the Kingdom of God, under the Gospel dispensation, does not consist of such comparative trivialities as using or abstaining from meat and drink (or other indifferent things). In fact, it gives no rule either one way or the other (Rom 14:22-23). While the Jewish religion did in fact consist of such regulations (Heb 9:10), Christianity consists of something infinitely more important and valuable. Let us not be guilty of the sin of the Pharisees, who paid tithes of "mint and anise" but "omitted the weightier matters of the law, judgment, mercy and faith" (Matt 23:23)! Would that our modern prayers were as weighty and powerful as Paul's! Would that Gospel instruction were squeezed into every word that we uttered! Would that we not only prayed for brotherly love, but taught our people to love too! It would surely make a world of difference.

- "My God" - Finally, it would benefit us to observe the language Paul and others habitually used. How did they address absolute majesty? Was God One who was infinitely removed, unrelated, unconcerned, and far too lofty to be befriended? Of course not! Paul's language implies otherwise. In praying, he repeatedly addressed Him as "my God" (Rom 1:8; 1 Cor 1:4; 14:18; 2 Cor 12:21; Phil 1:3; 4:19; and Phm 1:4). Reader, this was a loving avowal of covenant relationship. The promise was and is, "I will be to them a God, and they shall be to me a people" (Heb 8:10; Jer 24:7; 31:33; Gen 17:7; Exod 6:7). Most characters of Scripture knew this great truth! God isn't a God who enjoys standing afar off, but is one who created mankind for His pleasure (Rev 4:11; Prov 16:4; Rom 11:36), and for His pleasure created a covenant.. And on this sturdy ground are prayers to be intimately made, and communication is to remain open. This intimate title is confirmed by many throughout Scripture, including Moses and the children of Israel: "The Lord is my strength and song, and He is become my salvation: He is my God" (Exod 15:2)... David: "Oh God, Thou art my God" (Ps 63:1)... Caleb (Josh 14:8).... Ruth (1:16)... Nehemiah (6:14)... Daniel (9:4, 19)... And Jonah (2:6). These and others consistently sought out the God of the universe as "my God", a God of true covenant intimacy, and personal love - a God who is near! Shouldn't we take heed and do the same? Yes, for this is how the apostles prayed!

To be continued...