Grace Extending https://www.wayofgracechurch.com Tue, 19 Mar 2024 02:19:47 -0400 http://churchplantmedia.com/ The Surprising Way God Answered Paul's Prayer Requests https://www.wayofgracechurch.com/blog/post/the-surprising-way-god-answered-pauls-prayer-requests https://www.wayofgracechurch.com/blog/post/the-surprising-way-god-answered-pauls-prayer-requests#comments Wed, 06 Mar 2024 15:05:20 -0500 https://www.wayofgracechurch.com/blog/post/the-surprising-way-god-answered-pauls-prayer-requests God Responds to Prayer in Just the Right Way, with Just the Right Timing

HOW GOD ANSWERS OUR PRAYERS can surprise us. For example, Paul makes two prayer requests in Romans 15:30-32. First, he asks these Christians in Rome to pray that he would "be delivered from the unbelievers in Judea" during his upcoming trip to Jerusalem. Second, the focus of that trip was to deliver a financial gift from the Gentile churches in Greece to impoverished Jewish Christians. So he asks these disciples to pray that his "service for Jerusalem may be acceptable to the saints". He then goes on (in v. 32) to provide at least one reason for these requests: "that by God’s will I may come to you with joy and be refreshed in your company" (i.e., that things would go smoothly with the visit, so he could then proceed to Rome). As the Apostle explained only a few verses earlier: "I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while." (15:24) 

So did God answer these prayer requests? Yes! But probably not how Paul envisaged. While we aren't told how the financial gift was received, the book of Acts does tell us that not long after Paul arrived in Jerusalem (Acts 21:17), he was attacked by a Jewish mob (21:30). But as he was being beaten, Roman soldiers "delivered" him from his attackers (21:31-32). And amazingly, civil officials continued to deliver him from Jewish attempts on his life (23:12) for over two years (as he waited in custody). What happened next? After appealing his case to Caesar (25:11), Paul finally traveled to Rome. But he did this as a Roman prisoner (27:1), not a Spain-bound missionary operating on his own timeline. And yet, the closing verses of Acts confirm that, after arriving in Rome...

He lived there two whole years at his own expense, and welcomed all who came to him, [31] proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. (Acts 28:30–31)

Undoubtedly, during those two years Paul "enjoyed" and was "refreshed" by the "company" of his brothers and sisters in the Roman churches, just as he had hoped. Though it must have been a very hard road for Paul, God had heard those Roman prayers, and according to his unrivaled wisdom (cf. Romans 11:33), had responded to them in just the right way, with just the right timing. In light of his "all things work together for good" purposes for us (Romans 8:28), may we continue to pray and be open to the often unexpected ways God answers the prayers of his people.

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God Responds to Prayer in Just the Right Way, with Just the Right Timing

HOW GOD ANSWERS OUR PRAYERS can surprise us. For example, Paul makes two prayer requests in Romans 15:30-32. First, he asks these Christians in Rome to pray that he would "be delivered from the unbelievers in Judea" during his upcoming trip to Jerusalem. Second, the focus of that trip was to deliver a financial gift from the Gentile churches in Greece to impoverished Jewish Christians. So he asks these disciples to pray that his "service for Jerusalem may be acceptable to the saints". He then goes on (in v. 32) to provide at least one reason for these requests: "that by God’s will I may come to you with joy and be refreshed in your company" (i.e., that things would go smoothly with the visit, so he could then proceed to Rome). As the Apostle explained only a few verses earlier: "I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while." (15:24) 

So did God answer these prayer requests? Yes! But probably not how Paul envisaged. While we aren't told how the financial gift was received, the book of Acts does tell us that not long after Paul arrived in Jerusalem (Acts 21:17), he was attacked by a Jewish mob (21:30). But as he was being beaten, Roman soldiers "delivered" him from his attackers (21:31-32). And amazingly, civil officials continued to deliver him from Jewish attempts on his life (23:12) for over two years (as he waited in custody). What happened next? After appealing his case to Caesar (25:11), Paul finally traveled to Rome. But he did this as a Roman prisoner (27:1), not a Spain-bound missionary operating on his own timeline. And yet, the closing verses of Acts confirm that, after arriving in Rome...

He lived there two whole years at his own expense, and welcomed all who came to him, [31] proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. (Acts 28:30–31)

Undoubtedly, during those two years Paul "enjoyed" and was "refreshed" by the "company" of his brothers and sisters in the Roman churches, just as he had hoped. Though it must have been a very hard road for Paul, God had heard those Roman prayers, and according to his unrivaled wisdom (cf. Romans 11:33), had responded to them in just the right way, with just the right timing. In light of his "all things work together for good" purposes for us (Romans 8:28), may we continue to pray and be open to the often unexpected ways God answers the prayers of his people.

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Three Not-So-Good Pitfalls Regarding "Good Works" https://www.wayofgracechurch.com/blog/post/three-not-so-good-pitfalls-regarding-good-works https://www.wayofgracechurch.com/blog/post/three-not-so-good-pitfalls-regarding-good-works#comments Wed, 06 Dec 2023 12:00:00 -0500 https://www.wayofgracechurch.com/blog/post/three-not-so-good-pitfalls-regarding-good-works Recognizing & Avoiding Distortions of God's Grace

Though positive examples abound throughout church history, over the centuries, Christians have also (and often) struggled with the biblical concept of "good works". And that idea is very common in Scripture, with the phrase "good work/works" appearing over twenty times in the New Testament*. While these struggles persist in today's churches, their origins go right back to the earliest days of the faith. This is abundantly clear from the New Testament's letters to those first church communities. To understand these not-so-good pitfalls regarding "good works", let's look at Paul's letter to the church in Ephesus. Consider three pitfalls related to Paul's teaching in Ephesians: 

First, some struggled with depending on good works. After reminding his readers that their condition of spiritual death was only remedied by God's loving intervention (2:1-5), Paul wants to be crystal clear that the spiritual rescue they've experienced is only the result of God's grace; that "this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." Whether they were tempted to believe, like the Galatians, that strict adherence to the Law of Moses could result in some kind of earned righteousness, or they brought the very same (but more subtle) mindset to the Gospels (i.e., in terms of obeying the instructions of Jesus), the Apostle is committed to correcting this dangerous way of thinking about our good works.  

Second, some struggled with discarding good works. In addition to calling his readers to "not grow weary in doing good" (2 Thessalonians 3:13; Galatians 6:9-10), Paul also stressed the importance of good work in his letter to Titus, urging his ministry associate to urge God's people to be "ready" (3:1), "zealous" (2:14), and "devote[d]" (3:8, 14) to good works. What Paul seems to be addressing in some of these passages is yet another distortion of grace. While some moved good works too close to salvation, claiming new life was the result of our efforts, some were equally guilty of moving good works too far from salvation, missing how our deliverance in Jesus should result in fruitfulness for Jesus. Returning to Ephesians, it shouldn't be surprising to find the Apostle guarding against this equally destructive distortion by describing the place of good works in the Christian life immediately after his emphasis on salvation by grace, "not a result of works" (2:9). He writes in verse 10: "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." (Ephesians 2:10) 

Third, some struggled with defining good works. Maybe it's just me, but for some reason I tend to think that a very popular example of a good work is that image of someone (perhaps, a Boy Scout?) helping an old lady across the street. I'm not sure where that image comes from, but I'm guessing that depending on your age and the culture in which you were raised, other depictions of "good works" pop into your mind when you hear those two words. If the Ephesian disciples were unsure what Paul meant by "good works", the second half of his letter is full of examples of godly living, starting in the home (5:22-6:4), then moving to the church (4:1-3), and then into their wider, everyday world (5:15-18). But when Paul uses this same word "work" again in his letter, we find it in 4:12, where he writes about "the work of ministry". In case some were tempted to focus on their their own personal works of righteousness, within the sphere of their private, spiritual experience, Paul emphasizes in 4:11-16 that all of the "saints" are being "equip[ped]" (v. 11) for the work of "building up the body of Christ" in love (v. 12). What does this good work look like? It looks like (or sounds like) "speaking the truth in love" to others (v. 15). 

In light of verses like these, stop and ask yourself, "To which of these pitfalls am I most susceptible? Which one is hardest for me to spot on the path ahead of me? In which of these might I be stuck even now?" Maybe you tend to lean into how much you're doing for God, how you're putting a smile on his face, and are resting more in your spiritual performance, rather than on the finished work of Christ. Or maybe in the name of 'right doctrine' you tend to downplay calls to zealous and costly ministry efforts, maybe labelling such things as dangerous attempts to place "doing" over "being", unusually suspicious of the specter of works-righteousness. Or could it be that your definition of "good works", the one in which you rest assured of your faithfulness, is shaped not by what is costly, but more by what is convenient for you; not by the glorious vision we have in Scripture of "the work of ministry" to which every disciple of Christ has been called? As we consider these Scriptures (and the references below), may God give us both insight into our own hearts, and zeal for the kingdom work that Jesus himself began... and into which He beckons us to follow. 

* New Testament references to "good works": Matthew 5:16; John 10:32; 10:33; Acts 9:36; 2 Corinthians 9:8; Ephesians 2:10; Philippians 1:6; Colossians 1:10; 2 Thessalonians 2:17; 1 Timothy 2:10; 5:10; 5:25; 6:18; 2 Timothy 2:21; 3:17; Titus 1:16; 2:7; 2:14; 3:1; 3:8; 3:14; Hebrews 10:24.

 

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Recognizing & Avoiding Distortions of God's Grace

Though positive examples abound throughout church history, over the centuries, Christians have also (and often) struggled with the biblical concept of "good works". And that idea is very common in Scripture, with the phrase "good work/works" appearing over twenty times in the New Testament*. While these struggles persist in today's churches, their origins go right back to the earliest days of the faith. This is abundantly clear from the New Testament's letters to those first church communities. To understand these not-so-good pitfalls regarding "good works", let's look at Paul's letter to the church in Ephesus. Consider three pitfalls related to Paul's teaching in Ephesians: 

First, some struggled with depending on good works. After reminding his readers that their condition of spiritual death was only remedied by God's loving intervention (2:1-5), Paul wants to be crystal clear that the spiritual rescue they've experienced is only the result of God's grace; that "this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." Whether they were tempted to believe, like the Galatians, that strict adherence to the Law of Moses could result in some kind of earned righteousness, or they brought the very same (but more subtle) mindset to the Gospels (i.e., in terms of obeying the instructions of Jesus), the Apostle is committed to correcting this dangerous way of thinking about our good works.  

Second, some struggled with discarding good works. In addition to calling his readers to "not grow weary in doing good" (2 Thessalonians 3:13; Galatians 6:9-10), Paul also stressed the importance of good work in his letter to Titus, urging his ministry associate to urge God's people to be "ready" (3:1), "zealous" (2:14), and "devote[d]" (3:8, 14) to good works. What Paul seems to be addressing in some of these passages is yet another distortion of grace. While some moved good works too close to salvation, claiming new life was the result of our efforts, some were equally guilty of moving good works too far from salvation, missing how our deliverance in Jesus should result in fruitfulness for Jesus. Returning to Ephesians, it shouldn't be surprising to find the Apostle guarding against this equally destructive distortion by describing the place of good works in the Christian life immediately after his emphasis on salvation by grace, "not a result of works" (2:9). He writes in verse 10: "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." (Ephesians 2:10) 

Third, some struggled with defining good works. Maybe it's just me, but for some reason I tend to think that a very popular example of a good work is that image of someone (perhaps, a Boy Scout?) helping an old lady across the street. I'm not sure where that image comes from, but I'm guessing that depending on your age and the culture in which you were raised, other depictions of "good works" pop into your mind when you hear those two words. If the Ephesian disciples were unsure what Paul meant by "good works", the second half of his letter is full of examples of godly living, starting in the home (5:22-6:4), then moving to the church (4:1-3), and then into their wider, everyday world (5:15-18). But when Paul uses this same word "work" again in his letter, we find it in 4:12, where he writes about "the work of ministry". In case some were tempted to focus on their their own personal works of righteousness, within the sphere of their private, spiritual experience, Paul emphasizes in 4:11-16 that all of the "saints" are being "equip[ped]" (v. 11) for the work of "building up the body of Christ" in love (v. 12). What does this good work look like? It looks like (or sounds like) "speaking the truth in love" to others (v. 15). 

In light of verses like these, stop and ask yourself, "To which of these pitfalls am I most susceptible? Which one is hardest for me to spot on the path ahead of me? In which of these might I be stuck even now?" Maybe you tend to lean into how much you're doing for God, how you're putting a smile on his face, and are resting more in your spiritual performance, rather than on the finished work of Christ. Or maybe in the name of 'right doctrine' you tend to downplay calls to zealous and costly ministry efforts, maybe labelling such things as dangerous attempts to place "doing" over "being", unusually suspicious of the specter of works-righteousness. Or could it be that your definition of "good works", the one in which you rest assured of your faithfulness, is shaped not by what is costly, but more by what is convenient for you; not by the glorious vision we have in Scripture of "the work of ministry" to which every disciple of Christ has been called? As we consider these Scriptures (and the references below), may God give us both insight into our own hearts, and zeal for the kingdom work that Jesus himself began... and into which He beckons us to follow. 

* New Testament references to "good works": Matthew 5:16; John 10:32; 10:33; Acts 9:36; 2 Corinthians 9:8; Ephesians 2:10; Philippians 1:6; Colossians 1:10; 2 Thessalonians 2:17; 1 Timothy 2:10; 5:10; 5:25; 6:18; 2 Timothy 2:21; 3:17; Titus 1:16; 2:7; 2:14; 3:1; 3:8; 3:14; Hebrews 10:24.

 

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10 Helpful Verses on Giving Thanks https://www.wayofgracechurch.com/blog/post/10-verses https://www.wayofgracechurch.com/blog/post/10-verses#comments Wed, 22 Nov 2023 15:00:00 -0500 https://www.wayofgracechurch.com/blog/post/10-verses While the Thanksgiving holiday may be (for most people... including most of us) an occasion for traveling, gathering, and eating, for God's people, this season is also a great opportunity for worship, and to serve as a reminder of the grateful posture we should have all year long. Here are ten helpful verses to inspire thanksgiving in those who now know the Giver through Jesus...

1 Chronicles 16:34--Oh give thanks to the LORD, for he is good; for his steadfast love endures forever! This is the most common expression of thanks in Scripture, found in sixteen different verses throughout the Old Testament (1 Chronicles 16:41; 2 Chronicles 7:3, 6; 20:21; Ezra 3:11; Psalm 106:1; 107:1; 118:1, 29; 136:1, 2, 3, 26; 138:2; Jeremiah 33:11).

Psalm 7:17--I will give to the LORD the thanks due to his righteousness, and I will sing praise to the name of the LORD, the Most High. Before thanking God for what he's done, we should first thank God for who he is.

Psalm 9:1--I will give thanks to the LORD with my whole heart; I will recount all of your wonderful deeds. As you consider your “whole” life and God's “wonderful deeds” for you, ask God to help you bring your “whole” heart to an attitude of gratitude.

Psalm 50:23--”The one who offers thanksgiving as his sacrifice glorifies me...” Our ultimate aim and comfort in giving thanks as a regular act of worship is to glorify the God to whom we are grateful.

Psalm 57:9--I will give thanks to you, O Lord, among the peoples; I will sing praises to you among the nations. Our giving thanks to God should be both private and public, that God might be glorified in all things.

Isaiah 12:1--You will say in that day: “I will give thanks to you, O LORD, for though you were angry with me, your anger turned away, that you might comfort me.” The prophet's words powerfully point us forward to Jesus, who drank the cup of God's anger (Matthew 26:39) that we might experience God's incomparable comfort forever.

Romans 1:21--For although they knew God, they did not honor him as God or give thanks to him... If Paul is describing here the essential impulses of sin, then giving thanks to God is foundational to the ideal for which we were created (and from which all of us have strayed).

Philippians 4:6--...do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. Giving thanks to God is one of the ways we experience God's peace in anxious times, as we rehearse in our gratitude God's commitment to care for all our needs.

1 Corinthians 15:57--But thanks be to God, who gives us the victory through our Lord Jesus Christ. There is no greater reason to give thanks than the life, death, and resurrection of Jesus, since through his “victory” our greatest need has been met and we are eternally reconciled to our great God, the Giver of “every good gift and every perfect gift” (James 1:17).

1 Thessalonians 5:18--...give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Because nothing can change the victory of Jesus, or separate us from his love (Romans 8:38-39), no matter the hardships we face, there is never not a reason to be grateful before the One who has redeemed us for a life of sincere thanksgiving. 

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While the Thanksgiving holiday may be (for most people... including most of us) an occasion for traveling, gathering, and eating, for God's people, this season is also a great opportunity for worship, and to serve as a reminder of the grateful posture we should have all year long. Here are ten helpful verses to inspire thanksgiving in those who now know the Giver through Jesus...

1 Chronicles 16:34--Oh give thanks to the LORD, for he is good; for his steadfast love endures forever! This is the most common expression of thanks in Scripture, found in sixteen different verses throughout the Old Testament (1 Chronicles 16:41; 2 Chronicles 7:3, 6; 20:21; Ezra 3:11; Psalm 106:1; 107:1; 118:1, 29; 136:1, 2, 3, 26; 138:2; Jeremiah 33:11).

Psalm 7:17--I will give to the LORD the thanks due to his righteousness, and I will sing praise to the name of the LORD, the Most High. Before thanking God for what he's done, we should first thank God for who he is.

Psalm 9:1--I will give thanks to the LORD with my whole heart; I will recount all of your wonderful deeds. As you consider your “whole” life and God's “wonderful deeds” for you, ask God to help you bring your “whole” heart to an attitude of gratitude.

Psalm 50:23--”The one who offers thanksgiving as his sacrifice glorifies me...” Our ultimate aim and comfort in giving thanks as a regular act of worship is to glorify the God to whom we are grateful.

Psalm 57:9--I will give thanks to you, O Lord, among the peoples; I will sing praises to you among the nations. Our giving thanks to God should be both private and public, that God might be glorified in all things.

Isaiah 12:1--You will say in that day: “I will give thanks to you, O LORD, for though you were angry with me, your anger turned away, that you might comfort me.” The prophet's words powerfully point us forward to Jesus, who drank the cup of God's anger (Matthew 26:39) that we might experience God's incomparable comfort forever.

Romans 1:21--For although they knew God, they did not honor him as God or give thanks to him... If Paul is describing here the essential impulses of sin, then giving thanks to God is foundational to the ideal for which we were created (and from which all of us have strayed).

Philippians 4:6--...do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. Giving thanks to God is one of the ways we experience God's peace in anxious times, as we rehearse in our gratitude God's commitment to care for all our needs.

1 Corinthians 15:57--But thanks be to God, who gives us the victory through our Lord Jesus Christ. There is no greater reason to give thanks than the life, death, and resurrection of Jesus, since through his “victory” our greatest need has been met and we are eternally reconciled to our great God, the Giver of “every good gift and every perfect gift” (James 1:17).

1 Thessalonians 5:18--...give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Because nothing can change the victory of Jesus, or separate us from his love (Romans 8:38-39), no matter the hardships we face, there is never not a reason to be grateful before the One who has redeemed us for a life of sincere thanksgiving. 

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Is Israel Israel? https://www.wayofgracechurch.com/blog/post/is-israel-israel https://www.wayofgracechurch.com/blog/post/is-israel-israel#comments Tue, 07 Nov 2023 10:00:00 -0500 https://www.wayofgracechurch.com/blog/post/is-israel-israel How does Scripture help us make sense of the relationship between the modern state of Israel and the Israel of the Bible? 

As horrific and heartbreaking images flow from the Middle East, images of terrorism, war, and the profound human suffering of both Israelis and Palestinians, many within the Church have rightly been driven to prayer. But such difficult times also generate conversations among believers about the people and places involved in today's news headlines, and specifically how all of this is connected to God's word and work.

Especially in times when those decades-old tensions spill over, I find myself concerned about confusion I hear when some Christians today speak about the modern state of Israel. I would suggest this confusion is connected to a central question: “How does Scripture help us make sense of the relationship between the modern state of Israel (i.e., Israelis) and the Israel (i.e., Israelites) of the Bible?” Or to put it more simply, “Is Israel today the Israel of the Bible?” I would argue from God's word that the answer is both “yes” and “no”.

Why does this topic matter? For a number of reasons. First of all, it can affect how we read Scripture by imposing from outside the biblical text a grid that often colors our interpretation of particular passages. Second, this confusion can tempt disciples of Jesus to speak and act in the cultural/political sphere in a way that unnecessarily distracts from or hurts our gospel witness. Third, and worst of all, confusion in this area can detract from a healthy understanding of the centrality of Jesus Christ.

I trust that such concerns will be better appreciated after I provide some brief, biblical answers to a number of questions that commonly arise around this topic (please see the NOTES below for a more in-depth explanation of each point). Here are several of those questions:

1. Wasn't the establishment of the modern State of Israel in 1948 the fulfillment of biblical prophecy? The New Testament doesn't contain any such prophecies, and most Old Testament verses offered to support this contention are not predictions of a 20th century return, but a 6th century (before Christ) return, sometime after the Babylonian exile. Because these ancient prophecies often described both geographical and spiritual restoration in a compressed way (often fulfilled over hundreds of years), some of these passages can be understandably confusing at first.

2. Wasn't that particular area of land promised to Abraham and his descendants forever? The New Testament reveals that like many divinely-ordained elements from the Old Testament (e.g., sacrifice, priests, Temple, Sabbath)(many of which were described as "forever"), Christ not only has fulfilled and will fulfill, but also universalizes this promise of land. Because of our Jesus-centered hope through the gospel, both Jews and Gentiles can now dwell forever in the ultimate embodiment of God's place of blessing: "new heavens and a new earth in which righteousness dwells." (2 Peter 3:13; cf. Revelation 21:1)

3. Aren't the Jewish people God's chosen people? While these descendants of Abraham were chosen by God to play an important role in salvation history (through what we now call the 'old covenant'), the New Testament reveals that the label of "chosen" ultimately belongs to both Jews and Gentiles under the new covenant; those whom Paul describes as "one new man in place of the two" (Ephesians 2:15); all those whom God calls to himself through grace, by faith (Romans 9:24-25). But ancient Israel wasn't simply a picture of a new people to come. Gentiles are in fact like branches grafted into an already existing tree of chosen Israelites; again those saved (and to be saved) through grace alone, by faith alone (Romans 11:11-32).

4. Are you saying the Church has replaced Israel, and therefore, the Jewish people no longer have any special status? It's more accurate to say Israel is fulfilled in the Church. Through the new covenant in Jesus, the original, covenantal people of God can finally become what God intended them to be all along. Just as Israelite animal sacrifices pointed to the fullness of "the Lamb of God" who was to come, Jesus (John 1:29), so too did Israel itself point to the Jew/Gentile fullness of the people of God that was to come through Jesus. But this doesn't mean God is finished with the Jewish people. As Paul made clear in Romans 11, though a majority of Jews have and continue to exhibit a hardness of heart toward the gospel, one day, a revival will bring a majority of Jews into the blessings of Christ (the very blessings promised to their ancestors). 

5. But isn't a restored, political Israel necessary for key end-times events to take place? No relevant New Testament passage includes or require a political/national Israel or realities like a restored Temple in Jerusalem. This thinking derives from confusion about how the Old and New Testaments use prophetic and apocalyptic language, as well as a misunderstanding of Jesus' words to his disciples about what was to come in a section of teaching often called the Olivet Discourse (Matthew 24:1-51; Mark 13:1-37; Luke 21:5-36). In short, apart from a future revival among Jews that will lead them to embrace Jesus as Messiah, Scripture simply does not present literal Old Testament institutions or locations as having any future significance to God's plan in Christ. Rightly understood, it's clear such things have already served their eternal purpose.

So if we return to our main question, "Is Israel today the Israel of the Bible?", it should now make sense that the answer is both "yes" and "no". Yes, the Jewish people today are the ancestors of ancient Israel, and therefore some of them (be sure to read Romans 9:6-7) are heirs to the promise that God would indeed deliver these descendants of Jacob (Romans 11:26-27). Of course, this already happened (and continues to happen!) among a Jewish "remnant" (Romans 11:5). But according to the Apostle Paul, a fuller realization of this promise is still to come. Furthermore, we must also answer, "no". The secular State of Israel today should not be understood as the continuation of Old Testament Israel. That means, in terms of their corporate identity as Israelis (in contrast to their Jewish identity as individuals), we should be careful when it comes to bestowing upon them a special, spiritual status. 

While this spiritual, biblical clarification could have political implications for those who may need to disentangle these matters of identity, the far more important implications of these truths are twofold: first, God's new covenant people (both Jew and non-Jew) can deeply rejoice that "all the promises of God find their Yes in [Christ]" (2 Corinthians 1:20); that the entire story of Scripture is our story; that we are the fullness of God's eternal purpose, "in spirit and truth" (John 4:23), we "on whom the end of the ages has come." (1 Corinthians 10:11). Second, horrific and heartbreaking images coming out of Israel and the Palestinian territories today should not only inspire us to pray for a quick and just resolution to the political situation, but even more so, for a powerful and lasting transformation in the hearts of Palestinians and Israelis. As our brothers and sisters who live there know (both in Messianic Jewish congregations and Palestinian, Arab-speaking churches), Jesus, the Prince of Peace, is our only hope for real change, and thus, the only hope for these painfully polarized peoples and lands. May we continue to pray to that end.

 

NOTES

1. Wasn't the establishment of the modern State of Israel in 1948 the fulfillment of biblical prophecy? Those who believe that was the case offer a variety of verses to support the contention; verses like Isaiah 11:11-16, 66:7-8; Jeremiah 3:18, 16:14-15, 24:6; Ezekiel 36:24-28, 37:1-14; Amos 9:14-15. But when you go back and study passages like these, especially in light of the broader Old Testament context (as well as the New Testament context), it's fairly clear such verses address Israel's return to the land after the Babylonian Exile, not in the 20th century. The ministry of prophets like Jeremiah and Ezekiel was centered on both God's judgment of exile (carried out by Babylon in the early 6th century BC), but also a promised restoration (that began 70 years later, according to Jeremiah 29:10 (cf. Daniel 9:2)). Even Isaiah (who served in the 8th century BC) spoke ahead of the people's return from exile by means of the Persian king Cyrus (Isaiah 44:44-48). What can be confusing about these promises of restoration is that they also speak of a fuller spiritual restoration, often connected with the Messiah. Since that spiritual revival was only partially realized in the restoration associated with people like Ezra and Nehemiah, some think another restoration to the land must be meant. But God's timing for the Messiah return was already set for many centuries later, according to the "weeks" of Daniel 9:24-27. And the New Testament makes it clear that Jesus fulfilled prophecies like these, prophecies of spiritual restoration through the Messiah (e.g. Jeremiah 31:31-34 and Hebrews 8). The order of events in such passages was correct (i.e., geographical, then spiritual restoration), but the timing of these things was not always obvious. That being said, some of those prophecies do contain elements that have not yet been fulfilled. But they too will be fulfilled, and in Christ, when he comes again.

2. Wasn't that particular area of land promised to Abraham and his descendants forever? The simple answer to that question is... "yes"! That promise first appears in Genesis 13:15, but is repeated many other times in the Old Testament (e.g., Genesis 17:8; 48:4; Exodus 32:13; Joshua 14:9; 2 Chronicles 20:7). But the Hebrew word olam ("forever", "everlasting") can also mean, "perpetual" or for "a long time". Both the immediate and broader contexts of any given verse help us make sense of what is meant by the term. For example, when the boy Samuel was given over by his mother to the priests at the Tent of Meeting, it's clear that her statement "he will dwell there forever" (1 Samuel 1:22) did not mean that the boy would never leave that location or would somehow never die. It simply meant he would live and serve there until he grew up. In the same way, many features of the Old Testament story are described with the same word, "forever", but were later fulfilled or became obsolete in Christ. Examples include the priesthood of Aaron and his sons (Exodus 29:8-9) in light of the perfect priesthood of Jesus (Hebrews 7), and the requirement of Sabbath observance (Exodus 31:16), which was merely a shadow of the substance that belongs to Christ (Colossians 3:16-17). In the same way, in Christ (the Jewish king who is Lord of all!) the promise of land has been universalized. This is why, for example, Jesus universalized Psalm 37:11 in Matthew 5:5, with "land" becoming "earth". Similarly, this is why Paul universalized the covenant of Genesis in Romans 4:13, describing "the promise to Abraham and his offspring" in these terms: "that he would be heir of the world". So just as Canaan-bound Israelites weren't looking to return to Eden (the original place of God's blessing), faithful Jewish disciples like Peter and John did not look forward to a prosperous future in a liberated Holy Land. Instead, "according to his promise we are waiting for new heavens and a new earth in which righteousness dwells." (2 Peter 3:13; cf. Revelation 21:1) On that note it's important to remember that through the Old Testament prophets God often described future blessing for Israel in language and with imagery they could understand, but that wasn't always fulfilled literally. For example, verses like Ezekiel 37:25 and Malachi 4:5, seem to predict the appearances of both a resurrected David and (a returned?) Elijah. But the New Testament is clear that these prophecies point to Jesus himself, and John the Baptist, who is said to have come "in the spirit and power of Elijah" (Luke 1:17; cf. Matthew 11:14). A "spirit and power" fulfillment (rather than a woodenly literal fulfillment) often makes the best sense of so many of those Old Testament prophecies describing God's people dwelling in a place of Messianic blessing (e.g., Isaiah 65:17-25).

3. Aren't the Jewish people God's chosen people? While Abraham's descendants through Isaac were designated as inheritors of Abraham's blessing (Genesis 21:12), it isn't until Exodus 19 that we hear this clear, 'chosen people' language: "...you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation." (vs. 5b-6a) But according to the opening words of Exodus 19:5, this arrangement was conditional: "...if you will indeed obey my voice and keep my covenant, you shall be...". If this distinct people were going to experience the blessings of being God's "treasured possession among all peoples", they would need to be faithful to the covenant God was making with them at Mount Sinai (Leviticus 26:3-13). But does that make God's original promise to Abraham conditional as well? Not at all. If any generation of Israelites turned away from Yahweh, God could raise up other descendants of Abraham, Isaac, and Jacob to fulfill his word to their forefather (just as he suggested he would do with Moses in Exodus 32:7-10). But better still, wonderfully, this question also points us to Jesus. In Galatians, Paul makes it clear that the ultimate fulfillment of God's promise to Abraham would come through just one descendant of Isaac and Jacob: Jesus! The apostle writes in Galatians 3:16, "Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ." It is this astounding truth that enables Paul to say a few verses later, "There is neither Jew nor Greek... for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise." (3:28–29) Paul affirmed this truth in a number of places: that those who believe are the true children of Abraham, regardless of physical lineage (Romans 4:12, 16-21, 9:8; Galatians 3:7). In the same way, "...not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring..." (Romans 9:6–7). Therefore, in Christ, the full number of God's chosen people includes both Jews and Gentiles (Romans 9:22-26), for on the cross Jesus died "that he might create in himself one new man in place of the two" (Ephesians 2:15).

4. Are you saying the Church has replaced Israel, and therefore, the Jewish people no longer have any special status? It's biblically clearer to say, not that the Church replaced Israel, but that Israel is fulfilled in the Church. In the Old Testament, by God's grace Israel became the first redeemed, covenantal people of God. But under and through the Law, Israel was not able to fulfill their priestly calling as God's people (Exodus 19:5-6) and enjoy the blessing promised to their forefather Abraham. But the prophets spoke of a new day to come when God would make "a new covenant" with his people, but "not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt" (Jeremiah 31:31-32; cf. Hebrews 8). Just as the Old Testament predicted (Amos 9:11-12), the New Testament is clear that this new covenant includes more than just Jewish believers in the Messiah. It includes "all the Gentiles who are called by my name" (Acts 15:12-17, where James quotes Amos 9:11-12). Again, it is only through Jesus, the true Israel (cf., Matthew 2:15, where Jesus fulfills Hosea 11:1), that both Jew and Gentile are able to become a new covenant people of God (the "olive tree" of Romans 11:11-24). Just as Israelite animal sacrifices simply pointed to the fullness of "the Lamb of God" who was to come, Jesus (John 1:29), so too did Israel itself point to the fullness of the people of God that was to come through Jesus. This is why Peter can address his largely Gentile audience (1 Peter 1:14, 18; 2:10; 4:3-4) as those who have fulfilled God's calling for Israel (compare 1 Peter 2:9 with Exodus 19:5-6). But this doesn't mean God is finished with the Jewish people. In terms of a special status, Paul indicates in Romans 9:4-5 that the unique heritage of the Jewish people remains an incredible blessing to be cherished (cf. Romans 3:1-2). But that heritage is more than a museum relic (i.e., something from the past to be appreciated today from a distance). As Paul goes on to say in Romans 11:29, "...the gifts and the calling of God are irrevocable." What does this mean? It means that even though "a partial hardening has come upon Israel, until the fullness of the Gentiles has come in", in the end, "all Israel will be saved" (Romans 11:25–26). I believe this indicates that one day, in contrast to the majority of Jews who have exhibited (and sadly continue to exhibit) a hardness of heart toward the gospel, a revival will bring a majority of Jews into the blessings of Christ (the very blessings promised to their ancestors). 

5. But isn't a restored, political Israel necessary for key end-times events to take place? The short answer? No. Some point to verses in Revelation to argue for the role of an end-times Israel. Some examples: a list of the twelve tribes in Revelation 7:1-8, or to the "temple" and "holy city" in Revelation 11:1-13; or the battle at "Armageddon" in Revelation 16:12-16. But when one is consistent in interpreting the symbolic numbers and images of the book, it makes much more sense that these Old Testament images are instead used to describe the wordly and demonic opposition experienced by new covenant believers, whether Jew or Gentile. This was true for Revelation's first readers, and continues to be true for Christians today. Trying to read such symbol-rich passages through a purely literal lens simply raises too many questions (e.g., "Why are Dan and Ephraim omitted from the list of tribes in chapter 7:4-8?", "How can armies gather at "Armageddon" when there is no such place in Israel with that name?"). The symbolic language of Revelation also helps us interpret Old Testament passages that speak of a final assault against Israel before the Day of the Lord (e.g., Zechariah 12-14). As was expressed earlier, through the prophets, God often described future blessing for Israel in language and with imagery they could understand. But these prophecies were not always fulfilled literally. In keeping with Revelation's approach, with the Church in mind, Paul speaks of the "Jerusalem above" (Galatians 4:26), and the author of Hebrews talks about how his readers' faith has brought them "to Mount Zion and to the city of the living God, the heavenly Jerusalem" (Hebrews 12:22). If God's new covenant people in the Church are this new Jerusalem (Revelation 21:2, 9, 10, where the "Bride" of Jesus is visualized as a holy city), then these prophecies of a 'close of the age' assault by worldly forces fit far better with Revelation's depiction of the antagonism of and God's final victory over the world system (Revelation 11:15). But what about the need for another Temple to be built in Jerusalem, one which some believe the Antichrist will desecrate? This idea primarily derives from a misunderstanding of Jesus' words to his disciples in a section of teaching often called the Olivet Discourse (Matthew 24:1-51; Mark 13:1-37; Luke 21:5-36). Since it's clear in these passages that Jesus and his followers were talking about the Temple that existed in their day (Matthew 24:1-2; Mark 13:1-2; Luke 21:5-6), and that, according to Jesus, the "generation" in which he prophesied would "not pass away until all these things take place" (Matthew 24:34; Mark 13:30; Luke 21:32), we can rest assured that the very destruction about which he spoke was the destruction that occurred at the hands of Roman forces in 70AD. Thus the "abomination of desolation" (Mark 13:14) is most likely a description of the pagan sacrifices offered on the Temple mount by Roman commanders after they had destroyed the Jerusalem Temple (as described by the Jewish historian Jospehus in his Jewish Wars, Book 6, Chapter 6)(cf. Luke 21:20, where this "abomination" becomes "Jerusalem surrounded by armies"). This accords with Jesus' repeated emphasis at the end of his ministry on coming judgment against the Jewish people. As he told the religious leaders, "I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits" (Matthew 21:43); and in Matthew 23:38, "See, your house is left to you desolate." Thus, the destruction of Jerusalem by the Romans marked the end of political or national, old covenant Israel. With the people-forming, nation-establishing convenant of Exodus 19:5-6 in mind, this tragic reality of First Century judgment also lines up with how the writer of Hebrews speaks about the implications of Christ's finished work: "In speaking of a new covenant, [God] makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away." (Hebrews 8:13)

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How does Scripture help us make sense of the relationship between the modern state of Israel and the Israel of the Bible? 

As horrific and heartbreaking images flow from the Middle East, images of terrorism, war, and the profound human suffering of both Israelis and Palestinians, many within the Church have rightly been driven to prayer. But such difficult times also generate conversations among believers about the people and places involved in today's news headlines, and specifically how all of this is connected to God's word and work.

Especially in times when those decades-old tensions spill over, I find myself concerned about confusion I hear when some Christians today speak about the modern state of Israel. I would suggest this confusion is connected to a central question: “How does Scripture help us make sense of the relationship between the modern state of Israel (i.e., Israelis) and the Israel (i.e., Israelites) of the Bible?” Or to put it more simply, “Is Israel today the Israel of the Bible?” I would argue from God's word that the answer is both “yes” and “no”.

Why does this topic matter? For a number of reasons. First of all, it can affect how we read Scripture by imposing from outside the biblical text a grid that often colors our interpretation of particular passages. Second, this confusion can tempt disciples of Jesus to speak and act in the cultural/political sphere in a way that unnecessarily distracts from or hurts our gospel witness. Third, and worst of all, confusion in this area can detract from a healthy understanding of the centrality of Jesus Christ.

I trust that such concerns will be better appreciated after I provide some brief, biblical answers to a number of questions that commonly arise around this topic (please see the NOTES below for a more in-depth explanation of each point). Here are several of those questions:

1. Wasn't the establishment of the modern State of Israel in 1948 the fulfillment of biblical prophecy? The New Testament doesn't contain any such prophecies, and most Old Testament verses offered to support this contention are not predictions of a 20th century return, but a 6th century (before Christ) return, sometime after the Babylonian exile. Because these ancient prophecies often described both geographical and spiritual restoration in a compressed way (often fulfilled over hundreds of years), some of these passages can be understandably confusing at first.

2. Wasn't that particular area of land promised to Abraham and his descendants forever? The New Testament reveals that like many divinely-ordained elements from the Old Testament (e.g., sacrifice, priests, Temple, Sabbath)(many of which were described as "forever"), Christ not only has fulfilled and will fulfill, but also universalizes this promise of land. Because of our Jesus-centered hope through the gospel, both Jews and Gentiles can now dwell forever in the ultimate embodiment of God's place of blessing: "new heavens and a new earth in which righteousness dwells." (2 Peter 3:13; cf. Revelation 21:1)

3. Aren't the Jewish people God's chosen people? While these descendants of Abraham were chosen by God to play an important role in salvation history (through what we now call the 'old covenant'), the New Testament reveals that the label of "chosen" ultimately belongs to both Jews and Gentiles under the new covenant; those whom Paul describes as "one new man in place of the two" (Ephesians 2:15); all those whom God calls to himself through grace, by faith (Romans 9:24-25). But ancient Israel wasn't simply a picture of a new people to come. Gentiles are in fact like branches grafted into an already existing tree of chosen Israelites; again those saved (and to be saved) through grace alone, by faith alone (Romans 11:11-32).

4. Are you saying the Church has replaced Israel, and therefore, the Jewish people no longer have any special status? It's more accurate to say Israel is fulfilled in the Church. Through the new covenant in Jesus, the original, covenantal people of God can finally become what God intended them to be all along. Just as Israelite animal sacrifices pointed to the fullness of "the Lamb of God" who was to come, Jesus (John 1:29), so too did Israel itself point to the Jew/Gentile fullness of the people of God that was to come through Jesus. But this doesn't mean God is finished with the Jewish people. As Paul made clear in Romans 11, though a majority of Jews have and continue to exhibit a hardness of heart toward the gospel, one day, a revival will bring a majority of Jews into the blessings of Christ (the very blessings promised to their ancestors). 

5. But isn't a restored, political Israel necessary for key end-times events to take place? No relevant New Testament passage includes or require a political/national Israel or realities like a restored Temple in Jerusalem. This thinking derives from confusion about how the Old and New Testaments use prophetic and apocalyptic language, as well as a misunderstanding of Jesus' words to his disciples about what was to come in a section of teaching often called the Olivet Discourse (Matthew 24:1-51; Mark 13:1-37; Luke 21:5-36). In short, apart from a future revival among Jews that will lead them to embrace Jesus as Messiah, Scripture simply does not present literal Old Testament institutions or locations as having any future significance to God's plan in Christ. Rightly understood, it's clear such things have already served their eternal purpose.

So if we return to our main question, "Is Israel today the Israel of the Bible?", it should now make sense that the answer is both "yes" and "no". Yes, the Jewish people today are the ancestors of ancient Israel, and therefore some of them (be sure to read Romans 9:6-7) are heirs to the promise that God would indeed deliver these descendants of Jacob (Romans 11:26-27). Of course, this already happened (and continues to happen!) among a Jewish "remnant" (Romans 11:5). But according to the Apostle Paul, a fuller realization of this promise is still to come. Furthermore, we must also answer, "no". The secular State of Israel today should not be understood as the continuation of Old Testament Israel. That means, in terms of their corporate identity as Israelis (in contrast to their Jewish identity as individuals), we should be careful when it comes to bestowing upon them a special, spiritual status. 

While this spiritual, biblical clarification could have political implications for those who may need to disentangle these matters of identity, the far more important implications of these truths are twofold: first, God's new covenant people (both Jew and non-Jew) can deeply rejoice that "all the promises of God find their Yes in [Christ]" (2 Corinthians 1:20); that the entire story of Scripture is our story; that we are the fullness of God's eternal purpose, "in spirit and truth" (John 4:23), we "on whom the end of the ages has come." (1 Corinthians 10:11). Second, horrific and heartbreaking images coming out of Israel and the Palestinian territories today should not only inspire us to pray for a quick and just resolution to the political situation, but even more so, for a powerful and lasting transformation in the hearts of Palestinians and Israelis. As our brothers and sisters who live there know (both in Messianic Jewish congregations and Palestinian, Arab-speaking churches), Jesus, the Prince of Peace, is our only hope for real change, and thus, the only hope for these painfully polarized peoples and lands. May we continue to pray to that end.

 

NOTES

1. Wasn't the establishment of the modern State of Israel in 1948 the fulfillment of biblical prophecy? Those who believe that was the case offer a variety of verses to support the contention; verses like Isaiah 11:11-16, 66:7-8; Jeremiah 3:18, 16:14-15, 24:6; Ezekiel 36:24-28, 37:1-14; Amos 9:14-15. But when you go back and study passages like these, especially in light of the broader Old Testament context (as well as the New Testament context), it's fairly clear such verses address Israel's return to the land after the Babylonian Exile, not in the 20th century. The ministry of prophets like Jeremiah and Ezekiel was centered on both God's judgment of exile (carried out by Babylon in the early 6th century BC), but also a promised restoration (that began 70 years later, according to Jeremiah 29:10 (cf. Daniel 9:2)). Even Isaiah (who served in the 8th century BC) spoke ahead of the people's return from exile by means of the Persian king Cyrus (Isaiah 44:44-48). What can be confusing about these promises of restoration is that they also speak of a fuller spiritual restoration, often connected with the Messiah. Since that spiritual revival was only partially realized in the restoration associated with people like Ezra and Nehemiah, some think another restoration to the land must be meant. But God's timing for the Messiah return was already set for many centuries later, according to the "weeks" of Daniel 9:24-27. And the New Testament makes it clear that Jesus fulfilled prophecies like these, prophecies of spiritual restoration through the Messiah (e.g. Jeremiah 31:31-34 and Hebrews 8). The order of events in such passages was correct (i.e., geographical, then spiritual restoration), but the timing of these things was not always obvious. That being said, some of those prophecies do contain elements that have not yet been fulfilled. But they too will be fulfilled, and in Christ, when he comes again.

2. Wasn't that particular area of land promised to Abraham and his descendants forever? The simple answer to that question is... "yes"! That promise first appears in Genesis 13:15, but is repeated many other times in the Old Testament (e.g., Genesis 17:8; 48:4; Exodus 32:13; Joshua 14:9; 2 Chronicles 20:7). But the Hebrew word olam ("forever", "everlasting") can also mean, "perpetual" or for "a long time". Both the immediate and broader contexts of any given verse help us make sense of what is meant by the term. For example, when the boy Samuel was given over by his mother to the priests at the Tent of Meeting, it's clear that her statement "he will dwell there forever" (1 Samuel 1:22) did not mean that the boy would never leave that location or would somehow never die. It simply meant he would live and serve there until he grew up. In the same way, many features of the Old Testament story are described with the same word, "forever", but were later fulfilled or became obsolete in Christ. Examples include the priesthood of Aaron and his sons (Exodus 29:8-9) in light of the perfect priesthood of Jesus (Hebrews 7), and the requirement of Sabbath observance (Exodus 31:16), which was merely a shadow of the substance that belongs to Christ (Colossians 3:16-17). In the same way, in Christ (the Jewish king who is Lord of all!) the promise of land has been universalized. This is why, for example, Jesus universalized Psalm 37:11 in Matthew 5:5, with "land" becoming "earth". Similarly, this is why Paul universalized the covenant of Genesis in Romans 4:13, describing "the promise to Abraham and his offspring" in these terms: "that he would be heir of the world". So just as Canaan-bound Israelites weren't looking to return to Eden (the original place of God's blessing), faithful Jewish disciples like Peter and John did not look forward to a prosperous future in a liberated Holy Land. Instead, "according to his promise we are waiting for new heavens and a new earth in which righteousness dwells." (2 Peter 3:13; cf. Revelation 21:1) On that note it's important to remember that through the Old Testament prophets God often described future blessing for Israel in language and with imagery they could understand, but that wasn't always fulfilled literally. For example, verses like Ezekiel 37:25 and Malachi 4:5, seem to predict the appearances of both a resurrected David and (a returned?) Elijah. But the New Testament is clear that these prophecies point to Jesus himself, and John the Baptist, who is said to have come "in the spirit and power of Elijah" (Luke 1:17; cf. Matthew 11:14). A "spirit and power" fulfillment (rather than a woodenly literal fulfillment) often makes the best sense of so many of those Old Testament prophecies describing God's people dwelling in a place of Messianic blessing (e.g., Isaiah 65:17-25).

3. Aren't the Jewish people God's chosen people? While Abraham's descendants through Isaac were designated as inheritors of Abraham's blessing (Genesis 21:12), it isn't until Exodus 19 that we hear this clear, 'chosen people' language: "...you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation." (vs. 5b-6a) But according to the opening words of Exodus 19:5, this arrangement was conditional: "...if you will indeed obey my voice and keep my covenant, you shall be...". If this distinct people were going to experience the blessings of being God's "treasured possession among all peoples", they would need to be faithful to the covenant God was making with them at Mount Sinai (Leviticus 26:3-13). But does that make God's original promise to Abraham conditional as well? Not at all. If any generation of Israelites turned away from Yahweh, God could raise up other descendants of Abraham, Isaac, and Jacob to fulfill his word to their forefather (just as he suggested he would do with Moses in Exodus 32:7-10). But better still, wonderfully, this question also points us to Jesus. In Galatians, Paul makes it clear that the ultimate fulfillment of God's promise to Abraham would come through just one descendant of Isaac and Jacob: Jesus! The apostle writes in Galatians 3:16, "Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ." It is this astounding truth that enables Paul to say a few verses later, "There is neither Jew nor Greek... for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise." (3:28–29) Paul affirmed this truth in a number of places: that those who believe are the true children of Abraham, regardless of physical lineage (Romans 4:12, 16-21, 9:8; Galatians 3:7). In the same way, "...not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring..." (Romans 9:6–7). Therefore, in Christ, the full number of God's chosen people includes both Jews and Gentiles (Romans 9:22-26), for on the cross Jesus died "that he might create in himself one new man in place of the two" (Ephesians 2:15).

4. Are you saying the Church has replaced Israel, and therefore, the Jewish people no longer have any special status? It's biblically clearer to say, not that the Church replaced Israel, but that Israel is fulfilled in the Church. In the Old Testament, by God's grace Israel became the first redeemed, covenantal people of God. But under and through the Law, Israel was not able to fulfill their priestly calling as God's people (Exodus 19:5-6) and enjoy the blessing promised to their forefather Abraham. But the prophets spoke of a new day to come when God would make "a new covenant" with his people, but "not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt" (Jeremiah 31:31-32; cf. Hebrews 8). Just as the Old Testament predicted (Amos 9:11-12), the New Testament is clear that this new covenant includes more than just Jewish believers in the Messiah. It includes "all the Gentiles who are called by my name" (Acts 15:12-17, where James quotes Amos 9:11-12). Again, it is only through Jesus, the true Israel (cf., Matthew 2:15, where Jesus fulfills Hosea 11:1), that both Jew and Gentile are able to become a new covenant people of God (the "olive tree" of Romans 11:11-24). Just as Israelite animal sacrifices simply pointed to the fullness of "the Lamb of God" who was to come, Jesus (John 1:29), so too did Israel itself point to the fullness of the people of God that was to come through Jesus. This is why Peter can address his largely Gentile audience (1 Peter 1:14, 18; 2:10; 4:3-4) as those who have fulfilled God's calling for Israel (compare 1 Peter 2:9 with Exodus 19:5-6). But this doesn't mean God is finished with the Jewish people. In terms of a special status, Paul indicates in Romans 9:4-5 that the unique heritage of the Jewish people remains an incredible blessing to be cherished (cf. Romans 3:1-2). But that heritage is more than a museum relic (i.e., something from the past to be appreciated today from a distance). As Paul goes on to say in Romans 11:29, "...the gifts and the calling of God are irrevocable." What does this mean? It means that even though "a partial hardening has come upon Israel, until the fullness of the Gentiles has come in", in the end, "all Israel will be saved" (Romans 11:25–26). I believe this indicates that one day, in contrast to the majority of Jews who have exhibited (and sadly continue to exhibit) a hardness of heart toward the gospel, a revival will bring a majority of Jews into the blessings of Christ (the very blessings promised to their ancestors). 

5. But isn't a restored, political Israel necessary for key end-times events to take place? The short answer? No. Some point to verses in Revelation to argue for the role of an end-times Israel. Some examples: a list of the twelve tribes in Revelation 7:1-8, or to the "temple" and "holy city" in Revelation 11:1-13; or the battle at "Armageddon" in Revelation 16:12-16. But when one is consistent in interpreting the symbolic numbers and images of the book, it makes much more sense that these Old Testament images are instead used to describe the wordly and demonic opposition experienced by new covenant believers, whether Jew or Gentile. This was true for Revelation's first readers, and continues to be true for Christians today. Trying to read such symbol-rich passages through a purely literal lens simply raises too many questions (e.g., "Why are Dan and Ephraim omitted from the list of tribes in chapter 7:4-8?", "How can armies gather at "Armageddon" when there is no such place in Israel with that name?"). The symbolic language of Revelation also helps us interpret Old Testament passages that speak of a final assault against Israel before the Day of the Lord (e.g., Zechariah 12-14). As was expressed earlier, through the prophets, God often described future blessing for Israel in language and with imagery they could understand. But these prophecies were not always fulfilled literally. In keeping with Revelation's approach, with the Church in mind, Paul speaks of the "Jerusalem above" (Galatians 4:26), and the author of Hebrews talks about how his readers' faith has brought them "to Mount Zion and to the city of the living God, the heavenly Jerusalem" (Hebrews 12:22). If God's new covenant people in the Church are this new Jerusalem (Revelation 21:2, 9, 10, where the "Bride" of Jesus is visualized as a holy city), then these prophecies of a 'close of the age' assault by worldly forces fit far better with Revelation's depiction of the antagonism of and God's final victory over the world system (Revelation 11:15). But what about the need for another Temple to be built in Jerusalem, one which some believe the Antichrist will desecrate? This idea primarily derives from a misunderstanding of Jesus' words to his disciples in a section of teaching often called the Olivet Discourse (Matthew 24:1-51; Mark 13:1-37; Luke 21:5-36). Since it's clear in these passages that Jesus and his followers were talking about the Temple that existed in their day (Matthew 24:1-2; Mark 13:1-2; Luke 21:5-6), and that, according to Jesus, the "generation" in which he prophesied would "not pass away until all these things take place" (Matthew 24:34; Mark 13:30; Luke 21:32), we can rest assured that the very destruction about which he spoke was the destruction that occurred at the hands of Roman forces in 70AD. Thus the "abomination of desolation" (Mark 13:14) is most likely a description of the pagan sacrifices offered on the Temple mount by Roman commanders after they had destroyed the Jerusalem Temple (as described by the Jewish historian Jospehus in his Jewish Wars, Book 6, Chapter 6)(cf. Luke 21:20, where this "abomination" becomes "Jerusalem surrounded by armies"). This accords with Jesus' repeated emphasis at the end of his ministry on coming judgment against the Jewish people. As he told the religious leaders, "I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits" (Matthew 21:43); and in Matthew 23:38, "See, your house is left to you desolate." Thus, the destruction of Jerusalem by the Romans marked the end of political or national, old covenant Israel. With the people-forming, nation-establishing convenant of Exodus 19:5-6 in mind, this tragic reality of First Century judgment also lines up with how the writer of Hebrews speaks about the implications of Christ's finished work: "In speaking of a new covenant, [God] makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away." (Hebrews 8:13)

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Quotes on Lordship, Discipleship, & Partnership https://www.wayofgracechurch.com/blog/post/quotes-on-lordship-discipleship---partnership https://www.wayofgracechurch.com/blog/post/quotes-on-lordship-discipleship---partnership#comments Tue, 05 Sep 2023 12:00:00 -0400 https://www.wayofgracechurch.com/blog/post/quotes-on-lordship-discipleship---partnership Here are some key quotes from Message #1 in our "The Work of Ministry" series, along with some helpful quotes from others on this foundational topic. We pray these are an encouragement to you!

 

Key Quotes from Message #1:

...“the work of ministry” is the church's vocation. It isn't what saves us, but it does explain why God doesn't snatch us up to himself the moment we are saved.

...“the work of ministry” always begins with the gospel.

This call of Christ therefore was a call, not simply to divine forgiveness and reconciliation, but also to transformation through Jesus; even more specifically, transformation into the likeness of Jesus.

There is no higher love for others than that which helps them love God above everything else.

...These men recognized who it was that called them (i.e., the Lord Jesus), and that the work to which he called them, the “work of ministry”, is the most important work in all the world.

A right understanding of “the work of ministry” must be founded upon and fueled by a right understanding of the call of Christ on your life.

...not only did [Jesus] leave us divine explanations and a divine example to follow, he gave us divine power as well; divine power through redemption from and resurrection in and restoration to God himself.

'Bonus Quotes' (that didn't make the final draft): 

Jesus as the Lamb of God who “cleanse[s] us from all unrighteousness” cannot be separated from Jesus as the promised King, the perfect Teacher, the loving Lord who leads us in all righteousness.

Being a disciple or student of Jesus means joyfully surrendering your life plans to His life-changing mission.

Fishing with Jesus is not about drawing a fish from life to death. It's about drawing a person from death to life.

Helpful Related Quotes: 

When Christ calls us by his grace we ought not only to remember what we are, but we ought also to think of what he can make us. It is, 'Follow me, and I will make you.' We should repent of what we have been, but rejoice in what we may be.” (Charles Spurgeon)

"Simply put, following Jesus will cost you everything, but what you gain is greater than what you lose. Through the cross, we get the Christ, who for our salvation bore it before we did." (Adriel Sanchez)

Christianity without discipleship is always Christianity without Christ..." (Dietrich Bonhoeffer)

Discipleship is not an option. Jesus says that if anyone would come after me, he must follow me.” (Tim Keller)

"Cheap grace is grace without discipleship... Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him.” (Dietrich Bonhoeffer)

A true Christian lives and labors on earth not for himself but for his neighbor. Therefore the whole spirit of his life him impels him to do even that which he needs not do, but which is profitable and necessary for his neighbor.” (Martin Luther)

When Christ calls a man, he bids him come and die.” (Dietrich Bonhoeffer)

Discipleship is the process of becoming who Jesus would be if he were you.” (Dallas Willard)

"The greatest challenge the church faces today is to be authentic disciples of Jesus." (Dallas Willard)

The Christian life is the discipled life and the discipling life.” (Mark Dever)

I think I may say to every person whom I am addressing— If you are saved yourself, the work is but half done until you are employed to bring others to Christ. You are as yet but half formed in the image of your Lord.” (Charles Spurgeon)

“…you lead people to become disciples of Jesus by ravishing them with a vision of life in the kingdom of the heavens in the fellowship of Jesus. and you do this by proclaiming, manifesting and teaching the kingdom to them in the manner learned by Jesus himself.  You must change the belief system that manages their lives…” (Dallas Willard)

The greatest gift a church can receive is to have a group of [individuals] who take their responsibilities with such Christian seriousness that they are willing to completely alter their lifestyle to raise up disciples for Jesus Christ.” (Abraham Kuyper)

Live with Jesus, follow Jesus, and he will make you fishers of men. See how he does the work, and so learn how to do it yourself. A Christian man should be bound apprentice to Jesus to learn the trade of a Saviour. We can never save men by offering a redemption, for we have none to present; but we can learn how to save men by warning them to flee from the wrath to come, and setting before them the one great effectual remedy. See how Jesus saves, and you will learn how the thing is done: there is no learning it anyhow else.” (Charles Spurgeon)

Making disciples of Jesus is the overflow of the delight in being disciples of Jesus.” (David Platt)

We must be disciples, we must intend to make disciples...” (Dallas Willard)

"Being a Christian is less about cautiously avoiding sin than about courageously and actively doing God's will." (Bonhoeffer)

We reduce discipleship to a canned program, and so many in the church end up sidelined in a spectator mentality that delegates disciple making to pastors and professionals, ministers and missionaries.” (Francis Chan) 

]]>
Here are some key quotes from Message #1 in our "The Work of Ministry" series, along with some helpful quotes from others on this foundational topic. We pray these are an encouragement to you!

 

Key Quotes from Message #1:

...“the work of ministry” is the church's vocation. It isn't what saves us, but it does explain why God doesn't snatch us up to himself the moment we are saved.

...“the work of ministry” always begins with the gospel.

This call of Christ therefore was a call, not simply to divine forgiveness and reconciliation, but also to transformation through Jesus; even more specifically, transformation into the likeness of Jesus.

There is no higher love for others than that which helps them love God above everything else.

...These men recognized who it was that called them (i.e., the Lord Jesus), and that the work to which he called them, the “work of ministry”, is the most important work in all the world.

A right understanding of “the work of ministry” must be founded upon and fueled by a right understanding of the call of Christ on your life.

...not only did [Jesus] leave us divine explanations and a divine example to follow, he gave us divine power as well; divine power through redemption from and resurrection in and restoration to God himself.

'Bonus Quotes' (that didn't make the final draft): 

Jesus as the Lamb of God who “cleanse[s] us from all unrighteousness” cannot be separated from Jesus as the promised King, the perfect Teacher, the loving Lord who leads us in all righteousness.

Being a disciple or student of Jesus means joyfully surrendering your life plans to His life-changing mission.

Fishing with Jesus is not about drawing a fish from life to death. It's about drawing a person from death to life.

Helpful Related Quotes: 

When Christ calls us by his grace we ought not only to remember what we are, but we ought also to think of what he can make us. It is, 'Follow me, and I will make you.' We should repent of what we have been, but rejoice in what we may be.” (Charles Spurgeon)

"Simply put, following Jesus will cost you everything, but what you gain is greater than what you lose. Through the cross, we get the Christ, who for our salvation bore it before we did." (Adriel Sanchez)

Christianity without discipleship is always Christianity without Christ..." (Dietrich Bonhoeffer)

Discipleship is not an option. Jesus says that if anyone would come after me, he must follow me.” (Tim Keller)

"Cheap grace is grace without discipleship... Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him.” (Dietrich Bonhoeffer)

A true Christian lives and labors on earth not for himself but for his neighbor. Therefore the whole spirit of his life him impels him to do even that which he needs not do, but which is profitable and necessary for his neighbor.” (Martin Luther)

When Christ calls a man, he bids him come and die.” (Dietrich Bonhoeffer)

Discipleship is the process of becoming who Jesus would be if he were you.” (Dallas Willard)

"The greatest challenge the church faces today is to be authentic disciples of Jesus." (Dallas Willard)

The Christian life is the discipled life and the discipling life.” (Mark Dever)

I think I may say to every person whom I am addressing— If you are saved yourself, the work is but half done until you are employed to bring others to Christ. You are as yet but half formed in the image of your Lord.” (Charles Spurgeon)

“…you lead people to become disciples of Jesus by ravishing them with a vision of life in the kingdom of the heavens in the fellowship of Jesus. and you do this by proclaiming, manifesting and teaching the kingdom to them in the manner learned by Jesus himself.  You must change the belief system that manages their lives…” (Dallas Willard)

The greatest gift a church can receive is to have a group of [individuals] who take their responsibilities with such Christian seriousness that they are willing to completely alter their lifestyle to raise up disciples for Jesus Christ.” (Abraham Kuyper)

Live with Jesus, follow Jesus, and he will make you fishers of men. See how he does the work, and so learn how to do it yourself. A Christian man should be bound apprentice to Jesus to learn the trade of a Saviour. We can never save men by offering a redemption, for we have none to present; but we can learn how to save men by warning them to flee from the wrath to come, and setting before them the one great effectual remedy. See how Jesus saves, and you will learn how the thing is done: there is no learning it anyhow else.” (Charles Spurgeon)

Making disciples of Jesus is the overflow of the delight in being disciples of Jesus.” (David Platt)

We must be disciples, we must intend to make disciples...” (Dallas Willard)

"Being a Christian is less about cautiously avoiding sin than about courageously and actively doing God's will." (Bonhoeffer)

We reduce discipleship to a canned program, and so many in the church end up sidelined in a spectator mentality that delegates disciple making to pastors and professionals, ministers and missionaries.” (Francis Chan) 

]]>
Letter to a Jehovah's Witness Neighbor https://www.wayofgracechurch.com/blog/post/letter-to-a-jehovahs-witness-neighbor https://www.wayofgracechurch.com/blog/post/letter-to-a-jehovahs-witness-neighbor#comments Wed, 03 May 2023 09:00:00 -0400 https://www.wayofgracechurch.com/blog/post/letter-to-a-jehovahs-witness-neighbor Your Witness Neighbor's Ultimate Authority

During the pandemic, I noticed that local Jehovah's Witnesses had begun sending outreach letters to local residents in lieu of door-to-door or public book stalls. Post-pandemic, this practice has continued. My household has received a number of these letters over the past three years. Maybe you have as well.

A recent letter from a Witness neighbor gave me the chance to put down and send some thoughts I've shared recently with a number of their adherents in face-to-face conversations around my community. I'm reprinting it here in the hope it will equip you. The letter isn't a comprehensive, gospel-saturated outreach tool. It is however a good starting point for further conversations, should God see fit to open that door. If you've received similar letters, feel free to adapt and use this response and see where the conversation goes. And thank you for praying as this letter goes out to my neighbor. May God use each of us as servants of his word!

[P.S. The “Governing Body” is the ruling council of the Jehovah's Witnesses organization.] 

 

Gloria,

Thank you so much for your note and The Watchtower issue you enclosed. I absolutely agree with the opening sentence in your letter, "The Bible can be a great source of comfort." Amen! So many need to know that, don't they?

Sharing the Bible's spiritual truths with others is something I also recognize as important. As a fellow student of God's word, it's why I wanted to reply to your note. I have no doubt that if I asked you in person, "Is the Bible our ultimate authority when it comes to the truth about God, and how we can be in a right relationship with him?", you would say, "Yes!" But I am deeply concerned that for those who belong to your movement, in practice, that simply isn't true. Let me explain.

You believe the Governing Body is "God's channel of truth"1 today, that "Jehovah's organization alone, in all the earth, is direced by God's holy spirit"2. I understand that this "slave" claims it "is neither inspired nor infallible", and therefore, "it can err in doctrinal matters".3 But the far more common exhortation is for you to have "complete confidence in the truth as it is revealed by Jehovah God through his Son, Jesus Christ, and 'the faithful and discreet slave'."4 Similarly, "Christians have implicit trust in their heavenly Father; they do not question what he tells them through his written Word and organization."5 Along those same lines, we read as "Jehovah's dedicated Witnesses, all of us must be loyal to him and to his organization."6 The organization teaches, "only as the Lord God directs the "servant" to speak he does speak".7 Since that's held as true, you "need to take this guidance and direction seriously, for our everlasting life depends on our obedience."8 In summary, you are called to "respond to the directions of the "slave" as [you] would to the voice of God, because it is His provision."9

So in practice, Witnesses look to the Governing Body as their ultimate authority when interpreting Scripture. But the reverse should be true. Why were the Jews in Berea in Acts 17 described as "more noble"? Because "they received the word with all eagerness, examining the Scriptures daily to see if these things were so." (Acts 17:11) They were testing the Apostle Paul's words against the Hebrew Scriptures! Far too often in my experience with Witnesses, the plain sense of many passages is rejected because the interpretation does not line up with the organization's teaching. But how might admittedly fallible men, who "can err in doctrinal matters", be checked if they are revered as "God's channel of truth", and followers are instructed to "not question what he tells them through his written Word and organization"?

This dynamic is deeply concerning, and I hope you will reconsider what it means for the Bible to be our ultimate authority. And I'd be happy to share with you some of the many examples I mentioned earlier, examples where the plain sense of many passages is rejected by Witnesses because the interpretation does not line up with the Governing Body's teaching.

Faithful Christian leaders submit to God's word, never elevating themselves to its level, nor claiming to have special or exclusive powers to explain it. Instead, like Paul they confess, "We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God." (2 Corinthians 4:2)

Thanks again for writing, and grace to you,

Bryce 

1. Watchtower, Nov. 15, 1992, pp. 19-20 

2. Watchtower, July 1, 1973, p.402

3. Watchtower, Feb. 2017, p.26

4. Watchtower, Aug. 1, 2001, p.14

5. Watchtower, July 15, 1974, p.441

6. Watchtower, Nov. 15, 1992, pp. 19-20

7. Vindication, Book One, 1931, pp.45-46

8. Watchtower, Aug. 15, 2014, p.21

9. Watchtower, June 15, 1957, p.370 

 

 

 

 

 

 

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Your Witness Neighbor's Ultimate Authority

During the pandemic, I noticed that local Jehovah's Witnesses had begun sending outreach letters to local residents in lieu of door-to-door or public book stalls. Post-pandemic, this practice has continued. My household has received a number of these letters over the past three years. Maybe you have as well.

A recent letter from a Witness neighbor gave me the chance to put down and send some thoughts I've shared recently with a number of their adherents in face-to-face conversations around my community. I'm reprinting it here in the hope it will equip you. The letter isn't a comprehensive, gospel-saturated outreach tool. It is however a good starting point for further conversations, should God see fit to open that door. If you've received similar letters, feel free to adapt and use this response and see where the conversation goes. And thank you for praying as this letter goes out to my neighbor. May God use each of us as servants of his word!

[P.S. The “Governing Body” is the ruling council of the Jehovah's Witnesses organization.] 

 

Gloria,

Thank you so much for your note and The Watchtower issue you enclosed. I absolutely agree with the opening sentence in your letter, "The Bible can be a great source of comfort." Amen! So many need to know that, don't they?

Sharing the Bible's spiritual truths with others is something I also recognize as important. As a fellow student of God's word, it's why I wanted to reply to your note. I have no doubt that if I asked you in person, "Is the Bible our ultimate authority when it comes to the truth about God, and how we can be in a right relationship with him?", you would say, "Yes!" But I am deeply concerned that for those who belong to your movement, in practice, that simply isn't true. Let me explain.

You believe the Governing Body is "God's channel of truth"1 today, that "Jehovah's organization alone, in all the earth, is direced by God's holy spirit"2. I understand that this "slave" claims it "is neither inspired nor infallible", and therefore, "it can err in doctrinal matters".3 But the far more common exhortation is for you to have "complete confidence in the truth as it is revealed by Jehovah God through his Son, Jesus Christ, and 'the faithful and discreet slave'."4 Similarly, "Christians have implicit trust in their heavenly Father; they do not question what he tells them through his written Word and organization."5 Along those same lines, we read as "Jehovah's dedicated Witnesses, all of us must be loyal to him and to his organization."6 The organization teaches, "only as the Lord God directs the "servant" to speak he does speak".7 Since that's held as true, you "need to take this guidance and direction seriously, for our everlasting life depends on our obedience."8 In summary, you are called to "respond to the directions of the "slave" as [you] would to the voice of God, because it is His provision."9

So in practice, Witnesses look to the Governing Body as their ultimate authority when interpreting Scripture. But the reverse should be true. Why were the Jews in Berea in Acts 17 described as "more noble"? Because "they received the word with all eagerness, examining the Scriptures daily to see if these things were so." (Acts 17:11) They were testing the Apostle Paul's words against the Hebrew Scriptures! Far too often in my experience with Witnesses, the plain sense of many passages is rejected because the interpretation does not line up with the organization's teaching. But how might admittedly fallible men, who "can err in doctrinal matters", be checked if they are revered as "God's channel of truth", and followers are instructed to "not question what he tells them through his written Word and organization"?

This dynamic is deeply concerning, and I hope you will reconsider what it means for the Bible to be our ultimate authority. And I'd be happy to share with you some of the many examples I mentioned earlier, examples where the plain sense of many passages is rejected by Witnesses because the interpretation does not line up with the Governing Body's teaching.

Faithful Christian leaders submit to God's word, never elevating themselves to its level, nor claiming to have special or exclusive powers to explain it. Instead, like Paul they confess, "We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God." (2 Corinthians 4:2)

Thanks again for writing, and grace to you,

Bryce 

1. Watchtower, Nov. 15, 1992, pp. 19-20 

2. Watchtower, July 1, 1973, p.402

3. Watchtower, Feb. 2017, p.26

4. Watchtower, Aug. 1, 2001, p.14

5. Watchtower, July 15, 1974, p.441

6. Watchtower, Nov. 15, 1992, pp. 19-20

7. Vindication, Book One, 1931, pp.45-46

8. Watchtower, Aug. 15, 2014, p.21

9. Watchtower, June 15, 1957, p.370 

 

 

 

 

 

 

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Solomon and the Toxic Irrationality of Sin & Suffering https://www.wayofgracechurch.com/blog/post/solomon-and-the-toxic-irrationality-of-sin---suffering https://www.wayofgracechurch.com/blog/post/solomon-and-the-toxic-irrationality-of-sin---suffering#comments Thu, 23 Mar 2023 10:00:00 -0400 https://www.wayofgracechurch.com/blog/post/solomon-and-the-toxic-irrationality-of-sin---suffering Sobering Wisdom About the Human Heart

The story in 1 Kings 3:16-28 of Solomon and the two mothers (in fact, "two prostitutes") has always bothered me. The reaction of the second mother in verse 26, her willingness to put the child to death and accept half his corpse, just seemed unbelievable. But the longer I live, the more I've come to appreciate how things like guilt and grief and bitterness and envy can truly disfigure our souls. Her response reveals she was driven, not by wanting what her companion still possessed (i.e., a living child), but by wanting her companion to suffer as she was suffering. If she could not have her child, then neither should her friend. This is the toxic irrationality of sin and suffering. I see now how disturbingly accurate this depiction is in terms of the ugliness of our hearts; especially the profoundly afflicted heart. Maybe Solomon (with God-gifted wisdom) sensed this when the second woman first spoke (v. 22), and thus, suggested his gruesome solution (v. 25) in order to confirm his suspicion. Though the story is thousands of years old, it should sober and sensitize us to the still-present, soul-distorting temptations active in the midst of suffering. And when we recognize ourselves in this woman, the disturbing depiction of 1 Kings 3 should drive us to Jesus, the only One who can truly heal the guilty, grieving, and bitter hearts of sinners; for wonderfully, "something greater than Solomon is here." (Luke 11:3)

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Sobering Wisdom About the Human Heart

The story in 1 Kings 3:16-28 of Solomon and the two mothers (in fact, "two prostitutes") has always bothered me. The reaction of the second mother in verse 26, her willingness to put the child to death and accept half his corpse, just seemed unbelievable. But the longer I live, the more I've come to appreciate how things like guilt and grief and bitterness and envy can truly disfigure our souls. Her response reveals she was driven, not by wanting what her companion still possessed (i.e., a living child), but by wanting her companion to suffer as she was suffering. If she could not have her child, then neither should her friend. This is the toxic irrationality of sin and suffering. I see now how disturbingly accurate this depiction is in terms of the ugliness of our hearts; especially the profoundly afflicted heart. Maybe Solomon (with God-gifted wisdom) sensed this when the second woman first spoke (v. 22), and thus, suggested his gruesome solution (v. 25) in order to confirm his suspicion. Though the story is thousands of years old, it should sober and sensitize us to the still-present, soul-distorting temptations active in the midst of suffering. And when we recognize ourselves in this woman, the disturbing depiction of 1 Kings 3 should drive us to Jesus, the only One who can truly heal the guilty, grieving, and bitter hearts of sinners; for wonderfully, "something greater than Solomon is here." (Luke 11:3)

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Highlights from our PrayWay Prayer Booth (2023) https://www.wayofgracechurch.com/blog/post/prayway2023 https://www.wayofgracechurch.com/blog/post/prayway2023#comments Thu, 23 Feb 2023 12:00:00 -0500 https://www.wayofgracechurch.com/blog/post/prayway2023 Way of Grace Family and Friends!

So pleased to report that we had a wonderful time again hosting our PrayWay Booth at the Buckeye Air Fair. A huge thanks to all those who served, and praise and thanks to God for the opportunities he provided for us. In addition to handing out tracts, Bibles, and cards about our upcoming “Community Sunday”, here are some of the highlights in terms of those God brought our way:

  • We had a short but meaningful interaction with 10-12 students from a local elementary school about Jesus and the gospel.
  • A mom who was manning another booth nearby stopped and asked for prayer for her daughter, in light of the death of the daughter's boyfriend the night before (and their early morning trip to the hospital). The next day, that same mom brought her daughter by the booth for prayer and encouragement.
  • Prayed for a local leader in light of a severe attack he experienced several years ago.
  • A man named Craig brought his 98-year old father by the booth, and we were able to pray together for his physical and spiritual well-being.
  • Prayed with the family of a soldier who is finally back in the states and eager to be reunited with his wife and kids.
  • A brother from Tolleson stopped by with his wife and four kids to ask for prayer for a tumor in his sinuses and the upcoming procedure to remove it.
  • We prayed for a young engaged couple who had just survived a recent car accident in San Diego, an accident in which the young woman's dog was killed. We prayed for injuries they sustained and their upcoming wedding.
  • Interestingly, the next visitors were another engaged couple who were seeking pray for their relationship and wedding. Over the next 25 minutes, were able to offer counsel and encouragement to them in light of some very hard issues. As booths were coming down around us that Sunday afternoon (since the event was ending), we were able to pray for this couple (who reassured us they would be visiting with us at church the next Sunday).

In addition to these encouraging interactions, we prayed for many, many more individuals, many were sick or had a sick loved one, many who were seeking wisdom, and still others who requested prayer for our country and the churches in our community, state, etc.. Wonderfully, we also had a chance to pray for many of you.

Thank you for praying for us we prayed for others, and please pray for other opportunities to serve our community in this way!

By the way, here's a new resource card that we gave to everyone with whom we prayed...

20230218_161420

 

 

 

 

 

 

 

 

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Way of Grace Family and Friends!

So pleased to report that we had a wonderful time again hosting our PrayWay Booth at the Buckeye Air Fair. A huge thanks to all those who served, and praise and thanks to God for the opportunities he provided for us. In addition to handing out tracts, Bibles, and cards about our upcoming “Community Sunday”, here are some of the highlights in terms of those God brought our way:

  • We had a short but meaningful interaction with 10-12 students from a local elementary school about Jesus and the gospel.
  • A mom who was manning another booth nearby stopped and asked for prayer for her daughter, in light of the death of the daughter's boyfriend the night before (and their early morning trip to the hospital). The next day, that same mom brought her daughter by the booth for prayer and encouragement.
  • Prayed for a local leader in light of a severe attack he experienced several years ago.
  • A man named Craig brought his 98-year old father by the booth, and we were able to pray together for his physical and spiritual well-being.
  • Prayed with the family of a soldier who is finally back in the states and eager to be reunited with his wife and kids.
  • A brother from Tolleson stopped by with his wife and four kids to ask for prayer for a tumor in his sinuses and the upcoming procedure to remove it.
  • We prayed for a young engaged couple who had just survived a recent car accident in San Diego, an accident in which the young woman's dog was killed. We prayed for injuries they sustained and their upcoming wedding.
  • Interestingly, the next visitors were another engaged couple who were seeking pray for their relationship and wedding. Over the next 25 minutes, were able to offer counsel and encouragement to them in light of some very hard issues. As booths were coming down around us that Sunday afternoon (since the event was ending), we were able to pray for this couple (who reassured us they would be visiting with us at church the next Sunday).

In addition to these encouraging interactions, we prayed for many, many more individuals, many were sick or had a sick loved one, many who were seeking wisdom, and still others who requested prayer for our country and the churches in our community, state, etc.. Wonderfully, we also had a chance to pray for many of you.

Thank you for praying for us we prayed for others, and please pray for other opportunities to serve our community in this way!

By the way, here's a new resource card that we gave to everyone with whom we prayed...

20230218_161420

 

 

 

 

 

 

 

 

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Why Your Faith in God is Not Enough https://www.wayofgracechurch.com/blog/post/why-your-faith-in-god-is-not-enough https://www.wayofgracechurch.com/blog/post/why-your-faith-in-god-is-not-enough#comments Thu, 26 Jan 2023 12:00:00 -0500 https://www.wayofgracechurch.com/blog/post/why-your-faith-in-god-is-not-enough God is still wildly popular.

Scores of people still confess faith in God's existence. Though the once 90%+ number common in our nation throughout the 20th century has slipped to an all-time low of 81% (Gallup), that number is clearly and vastly bigger than the majorities in most political results. In divided times, God remains a commonality.

What does this popular belief or faith look like? Sometimes you can hear it in recovery settings like an AA meeting or in certain "God and country" contexts (regardless of whether the word "country" is referring to the nation or to a style of music). More often it's evident from common consolations in difficult times, statements like, "God's got your back", or "I'm grateful for God's blessings", or "God must have a reason". 

Without calling into question the sincerity of these encouragements, let me also encourage you. Specifically, let me encourage you to brace yourself for what may be a jarring statement: while such expressions may be helpful and/or encouraging, they can also be dangerous. 

Would you find it surprising that Jesus regularly confronted his listeners with the idea that their faith in God may not be enough? He did this in a couple ways, ways that are crucial for us still today:

First, he corrected truth-deficient views of God. Without hesitation, Jesus once told a soul-wounded, Samaritan woman this about her spirituality: "You worship what you do not know..." (John 4:22). She had a form of worship, but it was lacking critical knowledge. Like her ancestors, this woman had faith in a version of God that simply would not lead to true worship and could not satisfy her spiritual thirst. That's why Jesus offered her living water (John 4:10). 

Second, he revealed a Son-fulfilled view of God. In contrast to so many today, Jesus' common consolation in difficult times sounded something like this: “Let not your hearts be troubled. Believe in God; believe also in me." (John 14:1) Notice that for Jesus, belief in God was not enough. Several chapters later in John's Gospel, he declared, "And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent." (John 17:3) There simply is no possibility of "eternal life" apart from faith in both God and Christ.

This is why a faith in God alone is not enough; in fact, it's dangerous. Out of love for the religious/spiritual people of his time, Jesus was clear about the danger of a Jesus-less faith: "Whoever does not honor the Son does not honor the Father who sent him." (John 5:23) Love alerts us to what is dangerous. And it's dangerous to believe that our belief/faith has placed us on the inside with God, when in reality, we are on the outside, ignoring the only "door" (John 10:9) that can give us access into that wonderful relationship, forever. 

Reader, please consider your faith. If you speak a lot about God and very little about Jesus, if you believe God can work, but that belief is not rooted in the work of Jesus (i.e., his life, death, and resurrection), if you find God palatable, but Jesus problematic, then I hope you will understand that such faith simply isn't enough. You may be content with that version of God, but I pray you won't confuse your 'God' with the God of the Bible. 

Without a doubt, some portion of that 81% of Americans cited above both believes in God and trusts wholeheartedly in Jesus. But for those who do not, please know that God is calling to you. As with that Samaritan woman in John 4, Jesus (with that same heart of love) is still correcting and revealing. There is no consolation so meaningful and so assured as that which is rooted in the cross-revealing love of Jesus Christ, for "there is no other name under heaven given among men by which we must be saved.” (Acts 4:12)

 

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God is still wildly popular.

Scores of people still confess faith in God's existence. Though the once 90%+ number common in our nation throughout the 20th century has slipped to an all-time low of 81% (Gallup), that number is clearly and vastly bigger than the majorities in most political results. In divided times, God remains a commonality.

What does this popular belief or faith look like? Sometimes you can hear it in recovery settings like an AA meeting or in certain "God and country" contexts (regardless of whether the word "country" is referring to the nation or to a style of music). More often it's evident from common consolations in difficult times, statements like, "God's got your back", or "I'm grateful for God's blessings", or "God must have a reason". 

Without calling into question the sincerity of these encouragements, let me also encourage you. Specifically, let me encourage you to brace yourself for what may be a jarring statement: while such expressions may be helpful and/or encouraging, they can also be dangerous. 

Would you find it surprising that Jesus regularly confronted his listeners with the idea that their faith in God may not be enough? He did this in a couple ways, ways that are crucial for us still today:

First, he corrected truth-deficient views of God. Without hesitation, Jesus once told a soul-wounded, Samaritan woman this about her spirituality: "You worship what you do not know..." (John 4:22). She had a form of worship, but it was lacking critical knowledge. Like her ancestors, this woman had faith in a version of God that simply would not lead to true worship and could not satisfy her spiritual thirst. That's why Jesus offered her living water (John 4:10). 

Second, he revealed a Son-fulfilled view of God. In contrast to so many today, Jesus' common consolation in difficult times sounded something like this: “Let not your hearts be troubled. Believe in God; believe also in me." (John 14:1) Notice that for Jesus, belief in God was not enough. Several chapters later in John's Gospel, he declared, "And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent." (John 17:3) There simply is no possibility of "eternal life" apart from faith in both God and Christ.

This is why a faith in God alone is not enough; in fact, it's dangerous. Out of love for the religious/spiritual people of his time, Jesus was clear about the danger of a Jesus-less faith: "Whoever does not honor the Son does not honor the Father who sent him." (John 5:23) Love alerts us to what is dangerous. And it's dangerous to believe that our belief/faith has placed us on the inside with God, when in reality, we are on the outside, ignoring the only "door" (John 10:9) that can give us access into that wonderful relationship, forever. 

Reader, please consider your faith. If you speak a lot about God and very little about Jesus, if you believe God can work, but that belief is not rooted in the work of Jesus (i.e., his life, death, and resurrection), if you find God palatable, but Jesus problematic, then I hope you will understand that such faith simply isn't enough. You may be content with that version of God, but I pray you won't confuse your 'God' with the God of the Bible. 

Without a doubt, some portion of that 81% of Americans cited above both believes in God and trusts wholeheartedly in Jesus. But for those who do not, please know that God is calling to you. As with that Samaritan woman in John 4, Jesus (with that same heart of love) is still correcting and revealing. There is no consolation so meaningful and so assured as that which is rooted in the cross-revealing love of Jesus Christ, for "there is no other name under heaven given among men by which we must be saved.” (Acts 4:12)

 

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A Prayer for Election Day https://www.wayofgracechurch.com/blog/post/a-prayer https://www.wayofgracechurch.com/blog/post/a-prayer#comments Sun, 06 Nov 2022 16:00:00 -0500 https://www.wayofgracechurch.com/blog/post/a-prayer Praying for Our Nation and Ourselves in Light of God's Word

Heavenly Father, as our nations think and talks about election day, we come to you as a pilgrim people; as "sojourners and exiles" (I Peter 2:11) in a world that is "passing away along with its desires" (I John 2:17).

But though our "citizenship is in heaven" (Philippians 3:20), you have called us "seek the welfare of the city [of the state, of the nation] where" you have placed us as exiles, "and [to] pray to the [You] on its behalf, for in its welfare [we] will find [our] welfare." (Jeremiah 29:7). You have instructed us "that supplications, prayers, intercessions, and thanksgivings be made for all people," and specifically, "for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way." (1 Timothy 2:1–2). And so we pray, Father.

But your Son also told us that we "are the salt of the earth" and "the light of the world" and that we should "let [our] light shine before others, so that they may see [our] good works and give glory to [you] Father" (Matthew 5:13-14, 16).

What is good? You have "told us what is good... and what [you] require of [us]... to do justice, and to love kindness, and to walk humbly with [you]" (Micah 6:8). 

And so, yes, let us pray, Lord God; but let us also serve and participate and speak "for the welfare of the city [of the state, of the nation]". But let us do so as our hearts and minds dwell regularly on "whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, [anything of] excellence... anything worthy of praise..." (Philippians 4:8). 

And as we do this, Father, hear our prayers. Please bless "the governing authorities... [that] have been instituted by [you]." For they are your "servant[s] for [our] good." As we look to those who lead, because of their office, Father, because all of them are your "servants", let us pay "to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed." (Romans 13:1–7)

You tell us that a leader's "heart is a stream of water in [your] hand," and you "[turn] it wherever [you] will." (Proverbs 21:1) So we ask that you would turn the hearts of our current and future leaders to righteousness and justice.

But we also come in a spirit of confession, Father, for your word reminds us that "the appointed time has grown very short... [and that] from now on... those who deal with the world [should live] as though they had no dealings with it. For the present form of this world is passing away." (1 Corinthians 7:29–31). 

But far too often, we have ignored this word; we have forgotten that "the weapons of our warfare are not of the flesh" (2 Corinthians 10:4). You have warned us, "Put not your trust in princes, in a son of man, in whom there is no salvation" (Psalm 146:3), but we often ignore you. Please remind us afresh that...

It is better to take refuge in the LORD
than to trust in man.
It is better to take refuge in the LORD
than to trust in princes. (Psalm 118:8–9)

May we not "be conformed to this world" in regard to its political excesses and idolatry, "but [instead] be transformed by the renewal of [our] mind[s]" (Romans 12:2), according "the living and abiding word of God" (1 Peter 1:23) and not the 24-hour news cycle or any political platform.

While many today manipulate with fear, let us cry out with the psalmist, "When I am afraid, I put my trust in you. In God, whose word I praise, in God I trust; I shall not be afraid. What can flesh do to me?" (Psalm 56:3–4)

While many stoke the fires of division, remind us of your words, Jesus, that "blessed are the peacemakers, for they shall be called sons of God." (Matthew 5:9)

While many call good evil and evil good, help us to "abstain from the passions of the flesh" and "keep [our] conduct among [unbelievers] honorable, so that when they speak against [us] as evildoers, they may see [our] good deeds and glorify [you] God on the day of visitation." (I Peter 2:11-12)

While many speak viciously against political opponents, let us "be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people." (Titus 3:1–2)

And help us, Father, to remember above all things, that "Our God is in the heavens; he does all that he pleases" (Psalm 115:3), and that "the nations are like a drop from a bucket, and are accounted as the dust on the scales" (Isaiah 40:15); help us to remember that you are the God who "changes times and seasons; [who] removes kings and sets up kings" (Daniel 2:21); that "[your] dominion is an everlasting dominion, and [your] kingdom endures from generation to generation; [that] all the inhabitants of the earth are accounted as nothing, and [you do] according to [your] will among the host of heaven and among the inhabitants of the earth; and none can stay [your] hand or say to [you], 'What have you done?'" (Daniel 4:34-35); that one day we will hear "loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” (Revelation 11:15)

In all this, may we "seek first [your] kingdom... and [your] righteousness" (Matthew 6:33), believing that the highest "welfare of the city" is found only in "Jesus Christ and him crucified" (I Corinthians 2:2), for while every nation and leader will perish, "of the increase of his government and of peace there will be no end" (Isaiah 9:7). For that reason, let us "become all things to all people, that by all means [we] might save some." Let us "do it all for the sake of the gospel" (1 Corinthians 9:22–23), for "it is the power of God for salvation to everyone who believes", regardless of party affiliation or political opinion.

Until that day when "the leaves of the tree [of life] [are] for the healing of the nations" (Revelation 22:2), work through your pilgrim people to that end, Father. In Jesus' name. Amen.

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Praying for Our Nation and Ourselves in Light of God's Word

Heavenly Father, as our nations think and talks about election day, we come to you as a pilgrim people; as "sojourners and exiles" (I Peter 2:11) in a world that is "passing away along with its desires" (I John 2:17).

But though our "citizenship is in heaven" (Philippians 3:20), you have called us "seek the welfare of the city [of the state, of the nation] where" you have placed us as exiles, "and [to] pray to the [You] on its behalf, for in its welfare [we] will find [our] welfare." (Jeremiah 29:7). You have instructed us "that supplications, prayers, intercessions, and thanksgivings be made for all people," and specifically, "for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way." (1 Timothy 2:1–2). And so we pray, Father.

But your Son also told us that we "are the salt of the earth" and "the light of the world" and that we should "let [our] light shine before others, so that they may see [our] good works and give glory to [you] Father" (Matthew 5:13-14, 16).

What is good? You have "told us what is good... and what [you] require of [us]... to do justice, and to love kindness, and to walk humbly with [you]" (Micah 6:8). 

And so, yes, let us pray, Lord God; but let us also serve and participate and speak "for the welfare of the city [of the state, of the nation]". But let us do so as our hearts and minds dwell regularly on "whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, [anything of] excellence... anything worthy of praise..." (Philippians 4:8). 

And as we do this, Father, hear our prayers. Please bless "the governing authorities... [that] have been instituted by [you]." For they are your "servant[s] for [our] good." As we look to those who lead, because of their office, Father, because all of them are your "servants", let us pay "to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed." (Romans 13:1–7)

You tell us that a leader's "heart is a stream of water in [your] hand," and you "[turn] it wherever [you] will." (Proverbs 21:1) So we ask that you would turn the hearts of our current and future leaders to righteousness and justice.

But we also come in a spirit of confession, Father, for your word reminds us that "the appointed time has grown very short... [and that] from now on... those who deal with the world [should live] as though they had no dealings with it. For the present form of this world is passing away." (1 Corinthians 7:29–31). 

But far too often, we have ignored this word; we have forgotten that "the weapons of our warfare are not of the flesh" (2 Corinthians 10:4). You have warned us, "Put not your trust in princes, in a son of man, in whom there is no salvation" (Psalm 146:3), but we often ignore you. Please remind us afresh that...

It is better to take refuge in the LORD
than to trust in man.
It is better to take refuge in the LORD
than to trust in princes. (Psalm 118:8–9)

May we not "be conformed to this world" in regard to its political excesses and idolatry, "but [instead] be transformed by the renewal of [our] mind[s]" (Romans 12:2), according "the living and abiding word of God" (1 Peter 1:23) and not the 24-hour news cycle or any political platform.

While many today manipulate with fear, let us cry out with the psalmist, "When I am afraid, I put my trust in you. In God, whose word I praise, in God I trust; I shall not be afraid. What can flesh do to me?" (Psalm 56:3–4)

While many stoke the fires of division, remind us of your words, Jesus, that "blessed are the peacemakers, for they shall be called sons of God." (Matthew 5:9)

While many call good evil and evil good, help us to "abstain from the passions of the flesh" and "keep [our] conduct among [unbelievers] honorable, so that when they speak against [us] as evildoers, they may see [our] good deeds and glorify [you] God on the day of visitation." (I Peter 2:11-12)

While many speak viciously against political opponents, let us "be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people." (Titus 3:1–2)

And help us, Father, to remember above all things, that "Our God is in the heavens; he does all that he pleases" (Psalm 115:3), and that "the nations are like a drop from a bucket, and are accounted as the dust on the scales" (Isaiah 40:15); help us to remember that you are the God who "changes times and seasons; [who] removes kings and sets up kings" (Daniel 2:21); that "[your] dominion is an everlasting dominion, and [your] kingdom endures from generation to generation; [that] all the inhabitants of the earth are accounted as nothing, and [you do] according to [your] will among the host of heaven and among the inhabitants of the earth; and none can stay [your] hand or say to [you], 'What have you done?'" (Daniel 4:34-35); that one day we will hear "loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” (Revelation 11:15)

In all this, may we "seek first [your] kingdom... and [your] righteousness" (Matthew 6:33), believing that the highest "welfare of the city" is found only in "Jesus Christ and him crucified" (I Corinthians 2:2), for while every nation and leader will perish, "of the increase of his government and of peace there will be no end" (Isaiah 9:7). For that reason, let us "become all things to all people, that by all means [we] might save some." Let us "do it all for the sake of the gospel" (1 Corinthians 9:22–23), for "it is the power of God for salvation to everyone who believes", regardless of party affiliation or political opinion.

Until that day when "the leaves of the tree [of life] [are] for the healing of the nations" (Revelation 22:2), work through your pilgrim people to that end, Father. In Jesus' name. Amen.

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