“…The effective, fervent prayer of a righteous man avails much.”

James 5:16b

Before examining a passage often cited as proof that our prayers can change God’s mind, we should consider these explicit statements from Scripture.

“God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?” (Numbers 23:1)

“He who is the Glory of Israel does not lie or change his mind; for he is not a man, that he should change his mind." (1 Samuel 15:29)

With these passages in mind, let’s consider the curious case of Hezekiah and the reversal of the initial prophetic declaration from Isaiah.

"In those days Hezekiah became ill and was at the point of death. The prophet Isaiah son of Amoz went to him and said, “This is what the LORD says: Put your house in order, because you are going to die; you will not recover.” Hezekiah turned his face to the wall and prayed to the LORD, Remember, O LORD, how I have walked before you faithfully and with wholehearted devotion and have done what is good in your eyes.” And Hezekiah wept bitterly. Before Isaiah had left the middle court, the word of the LORD came to him: “Go back and tell Hezekiah, the leader of my people, ‘This is what the LORD, the God of your father David, says: I have heard your prayer and seen your tears; I will heal you. On the third day from now you will go up to the temple of the LORD. I will add fifteen years to your life. And I will deliver you and this city from the hand of the king of Assyria. I will defend this city for my sake and for the sake of my servant David.’" (II Kings 20:1-6)


Our purpose is not to explore the complexities of the story but consider what is relevant to the question before us.  Though Hezekiah was one of the better kings, he was far from perfect.  He was selfish and he struggled with pride (2 Chronicles 32:25). It seems this severe illness was God’s hand of chastening. The Lord says, “Get ready. You are going to die!”


Hezekiah panicked, began praying, but not very well.  His pleading revealed more of his self-absorbed arrogance.  He boastfully proclaimed, “I have walked before you faithfully and with wholehearted devotion…I have done what is good in your sight.”  Any truth in this prayer is surely relative. He may have been more righteous than other kings, but they are not the standard.  The point is simple. God wasn’t about to answer Hezekiah’s prayer because he deserved it.  

He clearly didn’t! Despite reforming Judah and reinstituting biblical practices of worship, he compromised the kingdom by boasting of his wealth and failing to trust God to protect Judah from Assyrian aggression.  The prophet condemned him for making an alliance with Egypt and negotiating his own diplomatic policy (Isaiah 39).  Hezekiah’s track record wasn’t great. Drawing attention to his accomplishments would not impress God.  This is an important lesson for us all.  None of us receives an answer to our prayers because we deserve it. That’s our first observation.

"Drawing attention to his accomplishments would not impress God."

Secondly, is God a pushover?  Isaiah hadn’t even left the courtyard before God stops him and tells him to go back to the king with yet another message.  Is God so easily persuaded?  What’s more, God’s second message wasn’t actually an answer to Hezekiah’s prayer.  The king didn’t ask for anything in particular.  The Lord simply responded to the desperate cry of the king’s heart.  God was getting Hezekiah’s attention.

We find the answer to our question in God’s second declaration. The Lord begins by identifying Himself as “the God of your Father David.” He then promises to add fifteen years to Hezekiah’s life and defend Jerusalem.  But this isn’t for Hezekiah’s sake; it’s for His own sake, and for the sake of His servant David.  God had promised David that his lineage would endure.  The man after God’s own heart would have an eternal heir who would rule over an eternal kingdom (II Samuel 7:12-16). There was, as of yet, no Davidic heir to the throne.  Hezekiah did not have a son. God answered Hezekiah’s pleading for the sake of His own integrity and His covenant with David.  The fulfillment of God’s promise to David was dependent upon Hezekiah being granted those extra years and bearing an heir to the throne.

The Lord declares the end from the beginning (Isaiah 46:10).  The God who ordains the ends ordains the means to those ends.  From the declaration that moved Hezekiah to plead with the Lord to the answer that followed, the whole episode was decreed by God before the foundation of the world.  Any change that occurred in the unfolding of this ordeal was not in God’s immutable plan but in the heart of King Hezekiah.  As it has so often been said, “Prayer doesn’t change God, it changes us.”

In our last post, we addressed a question that often hinders the prayer life of those who believe God’s sovereignty is absolute: “If God is sovereign, why pray?”  This is not a problem for those who believe God’s sovereignty is limited and conditional.  But that is contrary to Scripture.  Attempting to reconcile the issue by reinterpreting God’s Word to conform with human understanding is not only rationalization; it is idolatry.  The wisdom of the world is foolishness to God (1 Corinthians 1:20).

After one is convinced that biblical faithfulness requires belief in the absolute sovereignty of God, another question arises: “Since God is sovereign, what should I pray?” In other words, since God has unalterably ordained whatsoever comes to pass, doesn’t this render my petitions irrelevant?  What should my supplications look like?  In our last post, we noted that, although our prayers do not change God’s will, they are a means of aligning our wills with His.  Jonathan Edwards said:

"In prayer we declare God’s perfections.  His majesty, holiness, goodness and all-sufficiency, and our own emptiness and unworthiness, our needs and desires? But why?  Not to inform God of these things, for He knows them anyway, and certainly not to change His purposes and persuade Him that He ought to bless us. No, but we declare these things to move and effect our own hearts with what we express, and in this way to prepare ourselves to receive that blessing we ask."

When we are at a loss for what to pray, it often exposes a far too narrow view of prayer.  Many people today see prayer, first and foremost, as asking God to do what we think we would like Him to do.  We ask God to do what we think would please us.  When most people talk about prayer, they are referring to petitions, making requests of God.  

While petitions are certainly a part of prayer, prayer is so much more than reading God our suggestions for His “to-do” list.  It is more than telling God what we would prefer to happen or something we would like to have.  If that is all prayer is to us, then we are selfish, immature, and shallow people.  Though Scripture tells us to make our definite requests known to the Lord (Philippians 4:6), we should do so with an attitude of humility. God knows best.  In future posts, we will consider the many aspects of prayer.

With regard to our petitions, John tells us we should pray according to God’s will (1 John 5:14).  But, to pray according to God’s will, we must know His will.  To know His will, we must know His Word.  Though God will certainly accomplish what He has revealed as His will, we should pray for the Lord to do what He has promised.  Scripture provides many examples.  The Apostle Paul prays for God bring His purposes to pass.  God has granted us wisdom and knowledge in Christ, yet Paul prays for God to fill His people with a knowledge of His will in all spiritual wisdom and understanding (Colossians 1:9-10).  

"Though God will certainly accomplish what He has revealed as His will, we should pray for the Lord to do what He has promised."

We are told we have been made one in Christ (Ephesians 2:14-16), yet Paul prays that the saints might live in one accord (Romans 15:5-6).  God showed Habakkuk what He was about to do and then the prophet prays for the Lord to bring that work to pass (Habakkuk 3:1-2).  Scripture is filled with many such examples of God’s people praying for the Lord to fulfill His purpose.  When we pray according to God’s will, He delights in answering those prayers.

This is not to say we should not bring other specific situational requests before God.  As the Psalmist admonishes God’s people, “Pour out your heart to the Lord” (Psalm 62:8).  As Peter tells us, we should cast our cares on the Lord for He cares for us (1 Peter 5:7).  However, as we grow in the grace and knowledge of our Savior, we will grow wiser in the petitions we bring to God. As we make requests of the Lord, humility demands that we always include this caveat, “If it be Your will!”

In our next post, we will consider a prayer of Hezekiah that is often cited as proof for God changing His mind as the result of fervent prayer.

In our last post, I presented a case for committing to a vibrant prayer life.  Prayer should characterize the life of the Christian.  I listed a number of questions for reflection intended to reveal how one truly thinks about prayer.  In this post we will consider a question that has been posed to me many times over the years:  “If God is sovereign, why should I pray?”

The simplest answer is that, as Christians, we are commanded to be a people of prayer. However, when someone comes to understand what Scripture says about God’s absolute sovereignty, sooner or later, this question is sure to be asked.  If God has already determined all things, if the outcome is already settled, if our prayers cannot change God’s mind about what He has ordained, then why should we waste our time making our requests known?

Of course, some deny God’s absolute sovereignty.  They insist that God is sovereign in a general sort of way.  Yes, He has determined the “big” events but there are plenty of minor events that are fluid.  Therefore, we can alter the course of some things with prayer.  They claim we can persuade God to change course – to change His mind.  They appeal to passages like James 5:16b, “The effective, fervent prayer of a righteous man avails much.”  While it is true that such prayer accomplishes something, it does not, nor can it, change God’s mind or alter His eternal decree.  

The Scripture is clear: “Known to God from eternity are all His works” (Acts 15:18). He is the author of history, beginning to end (Isaiah 46:10).  According to Scripture, God is absolutely sovereign and righteous prayer is effective. These two truths must stand together.  The biblical definition of God’s sovereignty doesn’t allow for a sovereignty in which the God who is in charge is doing the best He can.  God doesn’t try to do anything; He just does it. Scripture also does not support any notion of effectual prayer that changes the course of God’s eternal decree, persuades God to do something He has not purposed to do or changes God’s mind about what will be.  Such attempted reconciliations of these passages are purely philosophical, not biblical.

I often wonder if those who believe God’s mind can be changed through prayer have ever considered what that says about Him.  It assumes something is wrong with God’s thinking; something we can correct through prayer!  Exactly where is God’s thinking in error?  In what way would you say God’s thinking is deficient?  What can you possibly tell the omniscient God that will change His mind?  Words that have never been spoken by God:  “You know, I never thought of that!  Thank you for bringing that to my attention! I owe you one!” Such a notion is clearly ridiculous.

The pertinent question is, “How does prayer work in a universe where all things unfold according to an absolutely sovereign God, who in eternity past, decreed all that shall come to pass?”  While there is admittedly an element of mystery here, Scripture gives us insight into how these two biblical assertions are compatible.  A correct understanding of prayer requires a biblical grasp of God’s sovereignty.  God has ordained all things.  In other words, God doesn’t simply decree the end; He decrees the means to that end.  For example, God not only ordained that Joseph become second in command of all Egypt, but He also ordained that Joseph would get there through many trials and tribulations.  

The road to the top was downhill.  He went from the favored son to being left for dead, sold into slavery, imprisoned, and forgotten.  But every step of that arduous journey prepared Joseph to take the throne when the day finally arrived!  This means God not only ordains what will be, but some of those events will come to pass in answer to prayers He ordained would be prayed. Therefore, when we pray and God acts in accordance with those prayers, He is doing nothing other than what He had already purposed.  Our prayers are effective because God has decreed they will be.

"…God not only ordains what will be but some of those events will come to pass in answer to prayers He ordained would be prayed."

Through our prayers, we are not changing God’s mind.  We’re not convincing Him to redirect the course of His will.  Through the practice of earnest prayer, God is changing us! Through prayer, the Lord aligns our wills with His, not His will with ours.  Prayer opens a door through which we can view the holiness of God and His righteous will.  When His unfolding will isn’t taking a direction we think best, we are the ones amiss.  Through prayer, God can and does change our hearts.  He can and does renew our will.  He can and does draw us closer.  Through prayer, God moves us so we align more with His good and perfect and acceptable will.

Prayer is an expression of our submission to God.  In prayer, we are acknowledging His sovereignty and our humility.  We are conceding that He is the Superior and we are His servants.  We are expressing how wholly dependent we are upon Him.  

In our next post, we will consider what we should pray in light of the fact that God is sovereign.

As we settle into the new year, I would encourage those who have difficulty praying to make a concerted effort to develop a vibrant prayer life.  For those already in the habit of prayer, keep it up!  Prayer is a means of grace for the people of God, and it should characterize the life of the Christian.  The admonition to “pray without ceasing” is stated elsewhere as “be constant in prayer” (Romans 12:12), “continue steadfastly in prayer” (Colossians 4:2), and “praying at all times” (Eph 6:18).  In every passage, the point is the same.  We should live our lives in an attitude and posture of prayer, ever ready to commune with the Lord in praise, petition, gratitude, intercession, and so on.

As the passages listed above affirm, consistent, faithful prayer should typify God’s people in every age.  However, in these distressing days of increasing darkness and hostility from the world, prayer is essential to leading a steadfast life free of anxiety.  In the first century, the saints at Philippi had paid dearly for their commitment to the faith.  Many had been impoverished for their allegiance to Christ and ostracized by the loyal, Caesar worshipping citizens of this Roman colony.  Some were facing fierce opposition, ridicule, and even physical persecution.  

Paul tells these saints to stand firm and united for the faith of the Gospel.  They need not fear the opposition (Philippians 1: 27-28).  Later, in a series of admonitions, Paul tells them to be anxious for nothing.  Rather, they should, with thanksgiving, submit every concern to God in prayer.  Having surrendered these concerns to the Sovereign will of God, their hearts and minds would then be guarded from anxiety by a peace that transcends all human understanding.  Instead of worrying and obsessing over their concerns, they would be free to set their minds on better things by meditating on God and His goodness (4:6-8).

Prayer that strengthens our trust in God is a remedy for the plague of anxiety.  Confusion over the necessity of prayer is often attributable to a misunderstanding of the purpose and effectiveness of prayer.  A common objection is, “Didn’t Jesus say, ‘your Father knows what you need before you ask!’” (Matthew 6:8)?    What can I tell God that He doesn’t already know?  Of course, the answer is nothing.  But in the context of Christ’s words, He was warning against pagan attitudes of prayer in which repetitious words were thought to move the deity.  They looked at their prayers as some kind of formula.  Saying the right words again and again would command the attention of their gods. Jesus says they think they will be heard for the abundance of their words.  This is the context in which our Lord gives us a pattern for prayer.

"Confusion over the necessity of prayer is often attributable to a misunderstanding of the purpose and effectiveness of prayer."

Another common objection concerns God’s sovereignty.  If God has already ordained whatsoever comes to pass, and His will is immutable, what can my prayers possibly accomplish?  We will address these and other issues in upcoming posts.
A lasting commitment to prayer that doesn’t degenerate into mere duty, an attempt to manipulate God, or a notion of meritorious works requires thinking properly about prayer.    What do you think of prayer?  Reflect on the following questions:

• Is prayer important?
• Is prayer worthwhile?  
• Is prayer necessary?
• Does prayer make a difference?
• What should I expect from prayer?
• How should I pray?
• What should my prayers look like?

Over the next several posts, I will address how the Scripture answers such questions.  In our next post, we will consider the objection, “If God is sovereign, why should I pray?”

In our last post, we considered how our once “friendly to Christianity” nation has been gradually turning hostile to those who are faithful to Scripture.  The degenerating conditions for Christians in America have been accelerating exponentially in the past decade.  Christians in the US are no longer respected as in the past.  

We should not be surprised when the world expresses hatred for God’s people.  Jesus warned us that the world may hate us for they hated Him (John 15:18).  We must remember that, while we are in the world, we are not of the world (John 17:15-16).  What’s more, just because Christians in America have been spared persecution for a couple of centuries does not mean the world’s attitude toward the church has ever been anything but hostile, if not outwardly, certainly in heart.  When the hostilities intensify and begin manifesting in adverse words and actions, we would do well to remember how Scripture calls us to live as God’s sojourning people.  Having a biblical understanding of life in this world will keep us firmly rooted in reality.

First of all, we should remember that this life is but a breath, a vapor that appears for a little while and then vanishes (James 4:14).  As Hebrews 9:27 reminds us, everyone has an inescapable appointment with physical death.  However, for the Christian, that appointment is no longer a moment to be feared.  Christ has snatched victory from the clutches of the grave (cf. 1 Corinthians 15).  Our Savior has removed death’s painful sting.  Death is now an enemy subdued for all who are in Christ.  Passing from this life marks a certain transition from this present evil age to the age to come.  Having this hope of future glory should have a profound impact on how we live in the present.

The world lives only in the context of this present evil age.  They live only for the moment as if this world is all there is.  However, as Christians, we are called to live our lives in light of eternity.  Why?  We have a hope that transcends this brief, transitory time.  Who we are and where we are headed should have a profound impact on how we conduct ourselves in the present.

The prosperity and relative ease with which generations of American Christians have been able to live have given rise to an unbiblical theology of triumphalism and prosperity with false teachers promising your best life now.  This has fostered a false hope anchored in this temporal world, corrupted by sin.  It is true that Christ came that we might have abundant life (John 10:10), but life as Christ defines it does not consist in the abundance of our possessions (Luke 12:15).  Abundant life is eternal life in a transformed, incorruptible, glorified body (1 Corinthians 15:42-56) with a permanent home in the Father’s house (John 14:2).  

Christ did not come to make life more pleasant in this kingdom of darkness.  He came to rescue us from this world and make us citizens of heaven.  For the moment, we remain in this world, but we are here to represent our homeland – our heavenly homeland.  We are Christ’s ambassadors, commissioned to proclaim liberty to the captives of this world. .  For the moment, we remain in this world, but we are here to represent our homeland – our heavenly homeland.  We are Christ’s ambassadors, commissioned to proclaim liberty to the captives of this world.

"Christ did not come to make life more pleasant in this kingdom of darkness."

We do not know what is in store for us in this new year, but our hope must never be in a return to some “golden age of America.”  While we pray for a recovery of sanity in this nation, our hope must not rest with the events that transpire in the present.  Our hope must be anchored in the promise of Christ’s return.   That is our blessed hope.  

It’s a hope that transcends our temporal experiences here and now.  It’s the hope shared by our brothers and sisters throughout the world who are being ostracized for the faith.  It’s the hope shared by those imprisoned for the Gospel.  It’s the hope shared by those who are dying for their faithfulness to Christ.  Our hope is not in this world; our hope is in the Lord (Psalm 39:7). May the Lord grant us strength and courage as we wait patiently for His appearing!

Each year since 2019, I have seen post after post expressing hope that the next year will be better than the difficult year just experienced.  However, with each passing year, those hopes are yet to be realized.  It seems each new year brings more difficulties than the last.  Issues such as inflation, social unrest, a divided government, and new health challenges present their own set of challenges.  However, troubles and pressures upon the church in America have been intensifying for decades.  Especially in the last generation, each year has brought new challenges for God’s people in America.  

While many of these challenges are not new in the history of the church, they are certainly new to generations of Christians who live in a land that once proudly referred to itself as a Christian nation.  Things have changed.  In our nation, there has been a decidedly increasing antagonism toward those who hold to the faith once for all delivered to the saints.  Hostility toward conservative Christians is growing exponentially.  While we have not yet faced the threat of martyrdom for the sake of Christ, the persecution is nonetheless real.

A report on Christian persecution lists several types of persecution in addition to martyrdom.  These include faith-related terrorism, sectarian violence, state-imposed restrictions on religion, and anti-religious pressure from society.  These restrictions on religion are imposed either informally by society or officially sponsored through state regulations.  These are common types of persecution on the rise in America.  Make no mistake, the war is on.

Just a few decades ago, I would never have suspected that Christians in America could lose their livelihoods because of their religious convictions.  Owners of photographic studios, bakeries, and florist shops who faithfully stand by their historic Christian beliefs have been forced out of business.  Whether through angry boycotts, extended legal battles, or judicial judgments declaring, “If you want to remain in business, you must violate your religious convictions,” Christian-owned establishments have been forced to close their doors.  Teachers and students in institutions of higher learning are being told they have no right to express their religious views because they might offend the fragile sensibilities of those whose behavior is condemned by Scripture.  

Social media platforms are barring those whose views do not conform to the progressive ideology of this present evil age.  These Christians may not be forfeiting their lives for the Gospel, but they are enduring substantial persecution for their faith.  We are being told those who are unwilling to compromise their religious convictions must remain silent.  Failure to comply will result in a ban from participating in our “free market economy,” suspension from academic participation, or social ostracization.  The cancel culture is alive and well in our day and faithful Christians are the main target.

"We are being told those who are unwilling to compromise their religious convictions must remain silent."

This discrimination and persecution are not limited to the private sector.  A Christian non-profit adoption agency having operated for over one hundred years, was forced to close its doors for refusing to place children in homosexual homes. In some states, churches are being sued for refusing to allow their facilities to be used to conduct wedding ceremonies for unbiblical unions.  Church facilities are being vandalized and worship services disrupted by pro-abortion and pro LGBTQ+ vandals and demonstrators.  Few of these instances of persecution are ever reported in the mainstream media.

The world is growing more hostile toward genuine Christianity by the day.  Many in our society believe Christians are not entitled to their religious convictions, including moral convictions not only observed by Christians, but most societies throughout history.  The moral progressives are not simply demanding our tolerance; they are insisting upon our approval.  I find it ironic that a culture so concerned about bullying sees nothing wrong with bullying Christians over their sincerely held historic beliefs.

This is clearly an hour of testing for the people of God.  Times like these reveal whether or not we have the right perspective on how God’s people are called to live in this world.  In the past, we American Christians have enjoyed unprecedented peace and prosperity.  Have we forgotten what Scripture says about our existence in this present age?  From an earthly perspective, we have had it so good for so long that it has given rise to unbiblical attitudes about our place in this world.  There are best-selling books claiming that, as God’s people, we can have our best life now.  Others have made such unbiblical statements such as, “Life as a Christian is so good, I would pursue it even if this life were all there is!”  What a contrast with the Apostle Paul’s perspective.  He told the Corinthians, “If in this life only we have hope, we are of all men most miserable” (1 Corinthians 15:19).

"Times like these reveal whether or not we have the right perspective on how God’s people are called to live in this world."

I am not suggesting that we do not have much for which to be grateful.  We are truly blessed beyond measure. We have been loved with incomparable love.  Our sins have been forgiven.  We have been reconciled to God and to one another.  We have been offered freedom from anxiety and peace that passes all understanding if we will bring our petitions before God with thanksgiving (Philippians 4:7).  However, such blessings belong to all of God’s people, regardless of their present circumstances.  

Even those who suffer for His name have been granted the privileged blessing of sharing in His suffering (Philippians 1:29).  When the Apostles were beaten for preaching the Gospel, they went their way rejoicing that they were counted worthy to suffer for His name (Acts 5:41).  As Jesus says in John 16:33, in this world we will have tribulation.  But we are told to be at peace and take heart, for He has already overcome the world.

In our next post, we will consider how we should approach this new year given the blessed hope that belongs to all of God’s people, regardless of our present circumstances.

The world has hijacked the “Christmas season.”  The Christmas season (more accurately, Advent) is a celebration of divine redemption that reconciles people to God to the praise of His glory.  The world has displaced the Gospel message of Advent with the pursuit of individual happiness and personal satisfaction to the glory of themselves.  Advent should be a time of worshipful contemplation, focused on Christ’s coming in all its fullness.
Today is the end of Christmastide and tomorrow is Epiphany.  The twelve days of Christmas do not begin with December 13 and end on Christmas Day.  The twelve days begin on Christmas day with the twelfth day followed by the celebration of Epiphany on January 6.  Advent quite naturally transitions into Epiphany.  While Christmas turns our attention to the incarnation, Epiphany focuses on the revelation of Christ whose coming means redemption for all of creation.

Christ’s advent is a historical fact, the meaning of which people may or may not understand.  Epiphany is the open declaration of who Christ is, providing insight into what He came to do.  Epiphanic events include:

• The visit from the Magi where Jesus’ kingship is declared.
• Christ’s baptism, where the voice from heaven identified Him as the well-pleasing Son of God. 
• The miracle at the wedding of Cana, confirming His Messiahship. 
• The revelation to Peter that He is the Christ, the Son of the living God. 
• The transfiguration. 
• The cosmic signs at His crucifixion. 
• Christ’s resurrection.
• Christ’s ascension.
• Christ’s appearance to Saul on the road to Damascus. 
• Christ’s appearance to John on the Isle of Patmos.

Each of these events was an appearance, a manifestation proclaiming Christ’s identity. Every true believer experiences Epiphany when he hears the Gospel and believes in Christ.  No one affirms that Jesus is Lord apart from the illuminating work of the Holy Spirit (1 Corinthians 12:3).

The whole Advent-Epiphany season should be a time of reflection upon the historical wonder of the incarnation and the glorious redemptive work Jesus accomplished by coming in the flesh.  It ought to be a time of spiritual refreshment as we rejoice over Christ’s presence with His people here and now through the indwelling of the Holy Spirit, bringing us spiritual life.  Finally, it should be a time of anticipation as we await Christ’s return to bring His people the fullness of salvation along with a new heavens and a new earth.
The Advent-Epiphany season is not a celebration of the pathetic potential of man but of God’s redemptive purpose.  

It is a time to remember that Jesus came to fulfill God’s purpose of cosmic renewal, not inspire humanity to solve their own problems.  It is a time to remember that Jesus came to redeem a wretched, hopeless people, not motivate good people who simply need a little direction.  The Gospel is not about boosting our self-esteem; it is about a Savior who exposes our guilt and atones for our sins.  The Gospel is not about rehabilitation; it is about regeneration.  The Gospel is not about reforming our lives; it is about new life in Christ.

"It is a time to remember that Jesus came to redeem a wretched, hopeless people, not motivate good people who simply need a little direction."

Jesus was born to fulfill all righteousness in our place because we were born in sin and shaped by iniquity.  He came to die on our behalf to pay the penalty we could never pay. He was buried in the tomb so that our corruption could be forever laid to rest in the grave.  He rose again that we might have eternal life. And He ascended into heaven to open the way into the Father’s presence.  This is what Christ’s coming did for us in the past.  In the present, He continues coming to us in the Spirit to apply His saving work to our hearts.  

At some point in the future, He will come again to consummate God’s glorious purpose by bringing us into glory.  We believe these truths if they have been revealed to us by the Holy Spirit. That is the Gospel message of Advent and Epiphany.  

This is why Christ came 2000 years ago.  It is why He comes to us now in the Spirit.  And it’s why He will come again, to consummate redemption and usher in a new heavens and a new earth in which only righteousness dwells!

This familiar passage narrating Christ’s birth contains crucial details that are often taken for granted.   We are told that, when Mary gave birth to Jesus, she “wrapped Him in swaddling cloths” and “laid Him in a manger.”  Why does Luke tell us this?  Why are these two particular details worth mentioning?  Certainly, there were many other things were said and done that weren’t recorded. When Luke’s narrative is so concise it compels me to ask, “Why these particular details and not others?”  I don’t believe these are arbitrary facts included to simply make the story more interesting.  God is not primarily concerned with telling an entertaining story.  

There’s nothing superfluous in God’s Word.  The Scripture is God-breathed.  Not one stroke of the pen will pass away.  What’s more, if God works all things according to the counsel of His will, then everything, down to the smallest detail, serves His divine purpose.  We may not always be able to see how each thread of detail fits together to form the grand tapestry of God’s purpose.  But it is there, nonetheless.  Everything is penned for a reason.

So why did Luke, under the inspiration of the Holy Spirit, choose to emphasize these particular facts?  The angel provides some insight.  He tells the shepherds that these two features were given as a sign confirming the babe’s identity as Messiah.  In Scripture, a sign is something that not only identifies but also points to an even greater reality beyond the event itself.  In other words, there is far more than meets the eye.  For example, when Jesus fed the 5000, it was a sign that not only confirmed His messianic identity but, as the Messiah, He is the bread from heaven.  He is the fulfillment of what was foreshadowed long ago when God sustained His people in the wilderness with manna.  In the account of Christ’s birth, the sign itself is simple and straightforward.  In Bethlehem, the shepherds would find the infant “wrapped in swaddling cloths and lying in a manger.”

For the people of that day, the so-called “sign” was nothing extraordinary.  Every newborn was swaddled.  The infant was washed, rubbed with finely ground salt as an antiseptic, oil was applied and then wrapped tightly with strips of cloth.  When they were finished, the babe looked like a mummy, with only a portion of his face exposed.  This comforted and calmed the baby while making it easier for the mother to care for him.

As for laying him in a manger, it might seem to be a simple necessity.  After all, there was no room for them in the inn.  Whether it was a stable in a cave or the lower floor of a house where animals were kept, one thing is clear – there was no room for Jesus among humanity.  He had no palette for a bed.  He was laid in a feeding trough in a place reserved for animals.  This was surely a sign of His humility.  Such details are evident to anyone with a basic knowledge of the mannerisms and customs of the day.  But I believe there is more – perhaps much more to this sign.

These were most likely shepherds over the Temple flocks.  These men were charged with watching over lambs earmarked for sacrifice.  The Temple flocks were tended in the fields outside of Jerusalem near Bethlehem.  Animal sacrifices were offered daily at the Temple.  The first and last sacrifice of each day was a lamb without spot or blemish.  The demand required tending flocks year-round.  When a lamb was born, it was often tightly swaddled and kept off the ground by laying it in a feeding trough.  This protected the lamb from injury until it could be inspected by the priests and confirmed as a worthy sacrifice.

When the angel told the shepherds they would find the babe wrapped in swaddling cloths and lying in a manger, it surely held special significance for them.  Every baby was wrapped in swaddling cloths – but among the lambs, only those marked for sacrifice were swaddled.  And babies weren’t typically laid in a manger.  These are peculiar circumstances of obvious significance for the shepherds.  The Messiah was born to be the Lamb of God who takes away the sins of the world.  It all fit.  He was born in Bethlehem, the place where the sacrificial lambs were born.  He was wrapped in swaddling cloths and laid in a manger, treated the same way as the sacrificial lambs.

"He was wrapped in swaddling cloths and laid in a manger, treated the same way as the sacrificial lambs."

It is possible that these shepherds lived long enough to see Jesus crucified and laid in the tomb.  If they did, they may have reflected back on the significance of this sign.  The Messiah, the Savior of God’s people, was born to die.  Later, Luke tells us that, when Christ was taken down from the cross, He was wrapped with a burial cloth.  Luke seems to be connecting Christ’s birth with His death and burial.  Jesus was swaddled when He came into this world and swaddled when He died.

There may be an even more profound connection.  Some scholars believe the infant Jesus was likely swaddled with Joseph’s burial cloths.  In those days, journeys were difficult and often perilous.  Deaths along the way were common.  It was customary for people to wrap a long strip of linen cloth around their waist before putting on their outer layers.  This would serve as their burial clothes in case they perished on the journey.  In other words, they traveled with their grave clothes. Since Luke’s account indicates that Mary went into labor soon after they arrived in Bethlehem, and they had to take refuge in a shelter for animals, the couple had to make do with whatever was available.  Birthing supplies would have been in short supply.  Joseph’s burial cloth would have been the logical choice for swaddling the newborn.

What about laying Him in the manger?  The oldest tradition says Jesus was born in a cave used as a stable.  If that is the case, the connection is even stronger.  The newborn Jesus was laid in a cave people did not occupy, and at His death, He was laid in a new tomb, a cave where no man had ever been laid before.  The imagery holds true even if the manger wasn’t in a cave.  In that region, feeding troughs were often hewn from stone.  In similar fashion, the sepulchers of that day were caves where burial beds were hewn from stone.  At the very least, Jesus was likely laid on a stone bed at His birth and at His death.
Without doubt, the circumstances surrounding Christ’s birth pointed forward to His death.  The Savior was born to die.  The sign given to the shepherds not only identified Jesus as the Messiah and sacrificial Lamb; the day of His birth also prefigured the day of His death.  He came into this world swaddled and laid on a bed of stone.  In His death, He was swaddled and laid on a bed of stone.

This is how pitifully the world welcomed our Lord and how shamefully they said goodbye.  As A.W. Tozer said:
 
"All that the world gave the Savior was a manger, a cross on which to die, and a borrowed grave to receive His murdered body." 

However, this was God’s purpose from the very beginning.  Jesus neither needed nor desired the world’s hospitality.  He wasn’t dependent upon their generosity.  They relegated Him to swaddling cloth and a bed of stone.  They put Him to death that they might bind Him in burial cloth and hide Him away in a cave on a bed of stone.  Thanks be to God, that is not where the story ends.  Luke isn’t through with the imagery.  He draws our attention to the linen cloths and stone bed once more.  When Peter heard the news that Jesus had risen, he couldn’t believe it.  He ran to the tomb to see for himself.  Peering in, he found no one on the bed of stone and the strips of cloth were loose and empty.  Jesus was no longer lying on a bed of stone. He was no longer bound by swaddling cloths.

What a wondrous reality.  Christ came into this world, subjecting Himself to the poverty and bondage of our existence.  He died in our stead and subjected Himself to the poverty and bondage of death.  But He rose from the dead, freed from the constraints of His humiliation, the poverty of this world, and the bondage of this present evil age.  He fulfilled His role as the sacrificial Lamb.  And when He broke free from those grave clothes and rose from that bed of stone, He rescued us from that same fate.  While the sign given the shepherds pointed to Christ’s humiliation and atoning work on our behalf, only after the resurrection would they see that our Savior was born, not just to die, but to rise again!  The grave could be seen from the manger.  But the message of Christmas goes far beyond.  He came, not only to die, but to vanquish the power of death forever.  This is the glorious Good News of our Savior’s birth. This is the wondrous reality of His coming.

In this series on lessons I learned from my father, we have considered the following topics:

• Earthly fatherhood was designed to teach us of our relationship to the heavenly Father.
• Earthly fathers must first take God’s Word to heart before they can effectively teach it to their children.
• God’s commands are given to us for our own good
• The Word of God is to shape our thoughts and govern our activities in this world.
• Effective teaching requires living the lessons.
• Investing time in your children is essential to their development in godliness.
• The importance of worshipping as a family.
• Seeking first God’s kingdom.
• Beware the love of money
• Standing under the Word of God.

The first and greatest commandment is to love the Lord our God with all our heart, mind, soul, and strength (Luke 10:27).  Love for God is seen, not only in what we say but how we live.  As Jesus told His disciples, “If you love me, keep my commandments.”  This is to be the aim of every Christian and, as Deuteronomy 6 tells us, a lesson fathers are responsible for teaching.  While no one comes close to keeping this commandment perfectly in this life, I can say that my father’s love for God was an inspiration to me.  

The desire to love God above all was evident, and he was always quick to admit his failings in this regard.  While no one can love God unless that love has been poured into his heart by the Holy Spirit (Romans 5:5), God generally works covenantally through families.  My grandfather’s love for God was evident to all who knew him.  My father made this his objective as well.  This has continued in me, my son, and now, there is evidence of such love in his sons as well.

In this present time between our justification and glorification, we are being sanctified (Hebrews 10:14).  In this corrupt world of sin, growth in Christ is often slow and erratic.  The Christian life is a struggle (Galatians 5:17; Romans 7) and there is no place for pride (Romans 12:16).  As has often been said, there are no great men, only men with a great God.  The Christian life is to be lived in humility which, by biblical definition, is a realistic view of our own lowliness and complete dependency upon God.  

"As has often been said, there are no great men, only men with a great God."

Proverbs 26:12 tells us there is little hope for one who is wise in his own eyes.  A woe is pronounced upon them in Isaiah 5:21.  In Philippians 2:3-4, the Apostle Paul tells us to set aside all selfish ambition and baseless conceit.  Rather, we are to adopt the spirit of humility, considering others better than ourselves.  The goal is to look after the interests of others as well as our own.  While we all struggle with the original sin of pride (it is ever ready to rear its ugly head), my father’s life was characterized by humility.  

On more than one occasion, he publicly sought forgiveness for teaching that was in error.  He never clamored for the limelight.  His example has been instrumental in how I have come to assess success.  It is not found in the acclaim of men or great personal achievements.  True success is standing before the Lord and hearing, “Well done, good and faithful servant.”

In conclusion, all these lessons I learned from my father may be summarized by Paul’s declaration in 1 Corinthians 11:1: “Follow me, as I follow Christ.”  This was the overarching principle dictating the way he lived.  He openly acknowledged the faults of which he was aware.  He never wanted those sitting under his ministry to seek to be like him but rather strive to be like Christ.  He always encouraged the congregation to search the Scriptures to see if what he was preaching was faithful to Christ and His Word.  He was quick to repent when he was made aware of his failings.  

Above all, his humble desire to love the Lord made an indelible impression upon me.  I thank the Lord for the example he set before me.  May God grant godly fathers the wisdom and the strength to lead their homes covenantally, to the praise of His glory.

Deuteronomy 6:4-9 describes what I have termed, “covenantal fatherhood.”  A father who raises his children in the covenant must first commit God’s Word to His own heart before he can diligently teach it to his children.  As the passage describes, this method of teaching goes far beyond verbal instruction.  The Word of God is to inundate the daily life of the family, finding expression in the way the father lives and leads his household.  As I continue sharing godly lessons I learned from the way my father lived his life before me, I owe him a debt of gratitude for his commitment to Scripture.  

You often hear people say, “I’m standing on the Word of God.”  While I understand what they mean, my father preferred to say, “I’m standing under the Word of God.”  The first phrase might be misconstrued to suggest authority over the Word of God while the second phrase affirms submission to God’s Word.  I consider my father’s commitment to the authority of Scripture to be the greatest lesson the heavenly has taught me through my earthly father.

Psalm 119:89 says, “Forever, O LORD, your word is settled in heaven.”  What God has ordained in His Word will always remain steadfast and unchanging.  What He has affirmed will always remain true.  What he has promised will be certain for all time.  All earthly things are subject to fluctuation, but God’s Word is as certain and unchangeable as the heavens.

"All earthly things are subject to fluctuation, but God’s Word is as certain and unchangeable as the heavens."

The Scripture is self-authenticating.  As Paul says in 2 Tim 3:16, all Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness.  The Scripture is the supreme authority in all matters pertaining to life and godliness.  As the apostle goes on to affirm in verse 17, the Scripture equips us for every good work.  Good works of godliness are not possible apart from the instruction of God’s Word.
The Word of God is more than mere ideas expressed in language.  It is living and active (Hebrews 4:12). Jesus said His words are “spirit and life” (John 6:63).  Creation was brought into being by God’s powerful Word (Hebrews 11:2).  As Hebrews 4:12 goes on the explain, the living Word of God is the means of our sanctification, penetrating into the deepest recesses of our being and exposing the thoughts and attitudes of the heart.

Contorting and perverting God’s Word to fit one’s own agenda has been an ever-present danger throughout the ages.  It is as old as creation itself.  In Eden, the serpent twisted God’s Word and challenged its truthfulness, provoking Eve into perverting God’s command (Genesis 3:1-5).  In the 1st century, Peter talked about those who tortured Paul’s writings andother Scriptures (2 Peter 3:16).  We must let the Scriptures speak.  God’s Word is His revealed will.  When our philosophies of life do not fit what Scripture says, it is our thinking that must change.

My father not only admonished others to submit to God’s Word, but this was his own practice as well. I have witnessed this firsthand in my father’s life and ministry.  He went through many changes on his quest to be faithful to God’s Word.  And this has always been his admonition to me: “Whenever we discover that what we believe does not square with what God has revealed in His word, we must submit to His Word. We must not torture and twist the Scripture to fit our own ideas.”  It’s been over 40 years ago, but I can still remember the first time I read Romans 9 seriously.  My father had already been studying that passage.  He and I had numerous conversations about the headaches it was giving me.

I was desperately searching for commentaries, looking for some explanation for this difficult picture of God’s absolute sovereignty.  Some commentaries merely skipped over it, making trivial observations here and there.  Those who tried to explain away the absolute nature of His sovereignty made me uncomfortable.  It seemed they were going to great lengths to deny what the text clearly said.  My father confirmed my suspicions.  He told me, “The text says what it says.  God is not the problem, we are.”  My view of God was completely renovated.  It would take years for the rest of my theology to catch up, but this was a realigning of the foundation of who God is and what that means for everything else.

"When our philosophies of life do not fit what Scripture says, it is our thinking that must change."

This wasn’t the first time my father had given me this advice.  Less than a year earlier, I began to teach a series on suffering.  My initial intention was to prove that Christians need not suffer here and now.  However, I had barely begun the series when I hit a snag.  I looked up every verse I could find on the subject and found the Scripture was saying the exact opposite.  We are called to suffer (Philippians 3:10; Acts 14:22).  Christ promises suffering in this life (John 16:33).  It’s through tribulation that we enter the Kingdom of heaven (2 Timothy 2:12).  I asked my father what I should do.  He said, “Let the Scripture correct you.”  I replied, “What do I tell the people in the Bible study?  Do I tell them my initial premise was wrong?”  He said, “Without delay.”

This was not only the type of advice my father gave, but it was also how he lived.  I have heard him apologize to the congregation for teaching things he later discovered were unbiblical.  Over 40 years ago, he publicly asked forgiveness for teaching misconceptions about God.  Over 35 years ago, he stood before the congregation and apologized for teaching a works-based salvation.  This was not an easy thing to do.  

However, it’s an expression of integrity and a proper, humble view of oneself.  Most pastors and teachers would never apologize because they think it would damage their image.  We need to remember the words of John the Baptist: “He must increase but I must decrease.”  If we have proper humility and commitment to God, we will change when we see the truth, repent when we are wrong, and give all glory to God alone.  This is a powerful, life-altering lesson I learned from my father.

In our next post, I will bring this series to a close with a few additional lessons I learned from the example of my earthly father’s life and ministry.

In our series on covenantal fatherhood, I am sharing godly lessons I learned from the way my father lived his life before me.  As the passage in Deuteronomy 6 reminds us, God expects parents to teach with their life as well as their words.  In this post, I will share how my father’s example in life and ministry taught me to beware of the love of money.
In 1 Tim 6, the Apostle Paul warns of false teachers who suppose that godliness is a means of gain.  On the contrary, godliness with contentment is great gain.  Then, in 6:9-11, Paul issues this warning:

People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs. But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness.

The Apostle wrote this message almost two millennia ago but it is as fresh today as it was the day it was penned. The love of money has been a prevalent problem within the church throughout history.  Fallen human nature has always had a love relationship with money and the illusion of power and independence it affords.  As this passage reminds us, the love of money is often the mark of false teachers and those who have made shipwreck of the faith.  
 
My father was raised in church by a God-fearing man.  Through his teenage years, several ministers told my father that the Lord had called him to the ministry.  He wanted no part of it.  In his early adulthood, he left the church to pursue a career in “Rock and Roll.”  However, God put one obstacle after another in his way.  Finally, when my grandfather passed away in 1963 at the age of 53, my father surrendered to the call of God.  In those early days he worked with several evangelists.  After a few months of traveling with them, he discovered that a number of them were no more than charlatans.  

Before the meetings, they would talk about how to manipulate the people into giving generous offerings.  They would plan to work the people up emotionally and then “take the offering,” striking while the iron was hot!  After the meetings they would sit around and laugh at some of the people and revel in how effectively they had duped the congregation.  My father was repulsed by this.  He experienced a temporary crisis of faith, wondering if anyone in the ministry was genuine.
 
This so affected him that, when he began his ministry as an evangelist, he worked extra jobs to purchase the equipment and cover all expenses.  He would not receive an offering in his meetings. After what he had witnessed, he believed the sacrifice of his integrity was a cost too high to pay.

The Lord eventually sent other ministers across his path who genuinely loved God and His people.  They were equally offended by those who would turn the Gospel into a profiteering enterprise.  Yet, the Scriptures explicitly teach that those who minister the Gospel should receive their living from the Gospel (1 Corinthians 9:16) for, you don’t “muzzle the ox that treads out the corn” (1 Timothy 5:8).  This is the economic system God ordained. While those who preach the Gospel should have their needs cared for by those who sit under the ministry of the Gospel, it is not a means of getting rich.  

Those who minister the Gospel should never resort to manipulation and exploitation to line their pockets.  That is detestable.  The biblical principle is quite clear.  We should be content with the necessities of life.  When God does bless someone with wealth, it is for sharing with others, not hoarding to oneself (1 Timothy 6:17-19).  How much more should this be demonstrated by those who are specifically called to set an example?

"When God does bless someone with wealth, it is for sharing with others, not hoarding to oneself (1 Timothy 6:17-19."

I learned from my father that the lives of those who preach the Gospel should never even hint that godliness is a means of worldly gain.  The Gospel is too precious.  As talented as my father was, he could have pursued wealth and, no doubt, obtained it.  But he chose to live a much more meager existence to preserve the purity of the Gospel and keep his integrity intact.

Next week, people all across the United States will be sitting down to a feast with many voicing “thanks.”  It’s the national holiday known as “Thanksgiving.”  For those who don’t understand the reality of who God is and who we are, they will be thanking an “unknown god,” reserving their thanks for those things they deem good.  They will thank the “god of their imagination” for the pleasant things – the happy things – the comfortable things.  However, when you understand what Scripture reveals about the true nature of this fallen world, God’s kindness is evident in all things.  If we have the right perspective, we won’t ask why a wildfire, hurricane, or an earthquake caused devastation.  Instead, we will ask, “Why wasn’t the whole world destroyed by such a catastrophe?”  After all, sinful humanity deserves that and much worse.  From this perspective, anyone ought to give thanks in all circumstances (1 Thessalonians 5:18) and for all circumstances (Ephesians 5:20).

As sufficient a motivation as that may be for offering thanks, for the Christian, there’s so much more.  We have the blessed hope.  Not only do we experience God’s general kindness through His restraining hand, but whatever hardships we face serve a much greater purpose.  Truly, for the Christian, no pain is ever wasted.  As the Apostle Paul reminds us, our affliction, whatever it may be, is light and temporary, working in us a far more exceeding and eternal weight of glory (2 Corinthians 4:17).  Therefore, as God’s people, our reasons for thankfulness in and for every circumstance are exponentially greater.  The world should be thankful, no matter what the situation, but we should rejoice and be exceedingly glad!  God is not only kind to us; He’s at work in us, conforming us to the image of our Savior!

Our forefathers, who were responsible for the day we celebrate as “Thanksgiving,” understood this full well.  Just as Paul commands, they gave thanks unto God in and for all circumstances, regardless of whether they were pleasant and comfortable.  They never presumed upon God and never questioned His goodness.  They were always ready to see the merciful hand of God in all things.  They were always looking for His divine purpose in whatever they encountered.  They realized that pride, especially before God, is an intolerable sin.  They recognized their need to be humbled and corrected.  And they sought to view every circumstance of life from an eternal perspective and see every situation as the outworking of His will.

This is especially remarkable when we remember how hard life was at that time.  Their lives were short and, for most people, filled with trouble and fraught with pain.  Yet, being so grounded in Scripture, they had a keen sense for recognizing God’s blessing and an uncanny ability to be thankful in and for all things.  Do you remember the story of the Pilgrims?   When they set out for America, they occupied two ships, the Speedwell and the Mayflower.  The Speedwell developed leaks.  They had to return to port twice before deciding to make the journey with just the Mayflower.  It must have been frustrating.  But they didn’t complain to God and they didn’t “just give up.”  

They pressed on.  Crowding everyone onto a single vessel was itself a hardship.  102 passengers and 30 crew members were crammed on a ship little more than 100 feet long.  Two people died during the 66-day journey.  Because of the delay, they encountered turbulent, damaging weather and reached their destination much later than they had hoped.  Once they arrived, they had to live on the tiny ship until they found a place to settle.  William Bradford, who would become the governor of the colony, was part of the exploration party.  After a month of searching and 3 excursions, they finally located what is now Plymouth, Massachusetts.  But they returned to the ship to find grim news.  Bradford’s wife had slipped overboard and drowned.  This was the first of many deaths that would soon follow in the New World.  But there was little time for mourning.  With winter fast approaching, they had to hastily begin construction on the settlement.

Despite all of this, according to William Bradford, the first thing they did when they departed the ship was to offer thanks to God. He said they “fell upon their knees and blessed the God of heaven who had brought them over the vast and furious ocean and delivered them from all the perils and miseries thereof, again to set their feet on the firm and stable earth.”  The journey was difficult and three people, including his own wife, had perished before the colony ever reached shore.  But rather than complaining and questioning God, they gave Him thanks for His mercy and grace.

Their first winter was brutal.  Between unrelenting illness and an exhausting workload, nearly half their company died. Far more would have perished were it not for a small tribe of 91 natives who befriended the colonists.

It’s hard to imagine people of our day enduring such hardships and responding the way the Pilgrims did.  After the first harvest, they held a feast to give thanks to God.  Those who do not understand the goodness and mercy God affords this corrupt creation might respond this way: “Really? Thanks to God? For what?  These pilgrims set out to establish a colony where they could worship God according to their convictions and this is how He repaid them?”  

Such is the arrogant, perverse, and entitled attitude of an ungrateful world of idolaters. The Pilgrims didn’t complain about the delays or hardships or illness or the devastating loss of life.  Instead, they thanked God that most had survived the journey. They were grateful that God enabled them to endure such adversity.  They praised God that they all did not perish!  God didn’t owe them success and they knew it.  They realized that whatever success they had was due to the mercy of God.

After that bitter winter, God graciously granted them a season of sufficiency. While the Pilgrims were individuallythankful, William Bradford thought it appropriate to have a corporate gathering explicitly for the purpose of giving thanks to God.  We don’t have the exact record of the official proclamation that the governor gave when ordering the feast of thanksgiving, but several historians have attempted to recreate it from the memoirs that have survived.  Here’s one of them:

This now nigh a year since we landed, and ye cold winter took a number of ye goodly friends away but ye spring and summer hath been goodly ones.  Ye Indians have been friends to us. Look ye around, kind brethren and see ye bounteous crops of the year.  Ye goodly Lord hath given us these with His rain and sun.  Look far away into the dark forests and see those savages so rude and cruel. Ye gracious Lord hath given us power to make friends with those who might have been, methinks, our bitterest enemy.  God hath bestowed upon us many rich blessings, as He did to the Israelites when He delivered them from the land of darkness.  In ye Scriptures it is written, ‘when thou hast eaten and art full then thou shalt bless the Lord thy God, for the good land which He hath given thee.’  Methinks it meet that we appoint a day for the purpose of offering our thanks to ye God who hath poured such great riches upon us.

The trials of our forefathers were far from over. Two years later, a severe drought and heat wave threatened to extinguish the thriving colony.  Even the natives were endangered by the impending famine.  Still, the Pilgrims didn’t complain to God about their lot.  In fact, they accepted it as God’s good purpose.  Listen to the memoirs of Edward Winslow:

In the midst of April we began to set the seed, the weather being then seasonable, which much encouraged us, giving us good hopes of after plenty: the setting season is good till the latter end of May. But it pleased God for our further chastisement, to send a great drought, insomuch, as in six weeks after the latter setting there scarcely fell any rain, so that the stalk that was first set began to send forth the ear before it came to half growth, and that which was later, not likely to yield any at all.  Both blade and stalk were hanging the head, and changing the color in such manner, as we judged it utterly dead.

In this account, we see that their hopes for any sort of harvest were vanishing the longer the drought continued.  But what I find so refreshing is the way he described the draught: “But it pleased God for our further chastisement, to send a great drought.”  He didn’t complain to God and say, “Why us? Haven’t we suffered enough?” The biblical word chastisement primarily refers to training and instruction.   They recognized their need for correction.  And they readily accepted this hardship as the hand of God for their sanctification.  That is precisely what the words of “We Gather Together” proclaim:  “He chastens and hastens His will to make known.”  In other words, God chastens His children that they might learn His will without delay.  This is a blessing, not a torment. As the trial continued, some began to lose heart.  But rather than complaining and resorting to self-pity, they were moved to action.  Listen to some more of Winslow’s account:

The most courageous were now discouraged, because God which hitherto had been our only Shield and Supporter, now seemed in his anger to arm himself against us; and who can withstand the fierceness of his wrath? These, and the like considerations moved not only every good man privately to enter into examination with his own estate between God and his conscience, and so to humiliation before him: but also more solemnly to humble ourselves together before the Lord by fasting and prayer.

In due time, the Lord sent relief and a bountiful harvest was granted.  Winslow concludes his account by giving glory to God with all thankfulness who “dealt so graciously with us, whose name for these and all other his mercies towards his Church and chosen ones, by them be blessed and praised now and evermore, Amen.”

This was the attitude of humble thanksgiving that gave rise to the national holiday we celebrate.  But only the people of God can truly appreciate the depth of gratitude we owe our Lord.  We can offer thanks to our gracious God in the midst of our most trying circumstances for His providential hand is guiding all things for our good and His glory. This is the rich heritage of our thanksgiving celebration.

Our series of posts on covenantal fatherhood will resume on December 1.

In our series on covenantal fatherhood, I have shared examples from my own experience of being raised by a father whose life taught me to honor the Lord by the way we live.  We have considered the importance of 1) living the lessons you teach, 2) investing time in your children, and 3) worshipping as a family.  In this post, I will share how my father’s life taught me the importance of seeking first God’s kingdom.

As I am sure you have anticipated, the key verse in this regard is Matthew 6:33, “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” While the command is simple enough, wisdom is needed to live accordingly.  Leading up to this summary command, Jesus addressed priorities of the heart.  Storing up treasures on earth is a fool’s errand for corruption will surely occur (6:19).  The only safe investment is to store up treasure in heaven (6:20).  Where we store our treasure reveals our heart.  It telegraphs what we deem important (6:21).  Laying up treasure in heaven is an important aspect of seeking first God’s kingdom.  Seeking first His kingdom also relieves us of the anxieties of this life (6:25-32) for God will surely provide (6:23).

Another aspect of seeking first God’s kingdom is using His gifts to serve others (1 Pet 4:10). How we use the talents God has bestowed also reveals our hearts.  Do we use God’s gifts in pursuit of His Kingdom and righteousness or for self-fulfillment?  All too often, we use these gifts and talents in a self-serving manner.  We use them to make a name for ourselves for we covet the applause of men.  However, God has given us our talents and abilities to glorify Him.  Our first consideration for using these gifts should be His glory.  Our highest priority and ultimate goal should be to serve our Lordfirst and foremost. Throughout Scripture, we find this is most often realized by serving others.  It all comes back to glorifying God.

"God has given us our talents and abilities to glorify Him.  Our first consideration for using these gifts should be His glory."

The world has no concept of what is truly important.  They have set their own standards of success.  But according to Scripture, all they do is for naught.  In the end, the only thing that will remain is the Kingdom of God.  Therefore, all that truly matters is whether we have spent our lives in pursuit of that Kingdom.  The Psalmist understood this when he said, “I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked” (Psalm 84:10b).  This either means the psalmist would rather be the humblest servant in the Temple than to have a great place among the wicked or he would rather get no further than the door of God’s house than to have a permanent place of acceptance and participation with the world.  Both interpretations are truths well established in Scripture.  Either way, it provides a lesson desperately needed by the church in America.  Too many professing Christians are overly anxious to be accepted by the world.  There is no advantage to gaining the whole world if we lose our own souls in the process (Mark 8:36).

These are lessons I have learned from my father’s example.  Both of my parents were very talented in their fields and the world desired their abilities.  Before my father became a pastor, both of my parents turned down very lucrative jobs and careers.  My mother was an award-winning beautician.  She was offered a position as a hair stylist for a Hollywood movie studio at three times her normal salary.  My father was a talented musician.  As a young man he had a career in rock n’ roll.  He came close to signing with a major record label.  Later, he worked in the RV service industry.  He was named “Service Man of the Year” for the entire southwest region by a national RV magazine.  After the article was published, he was offered a job as service manager for a large service center in California. The starting pay would have been four times his then current salary.  He also had several offers from investors to open a service center of his own.
 
As a child, I was stunned when my parents turned down those offers.  While others may have been able to take advantage of those offers and still seek first God’s kingdom and righteousness, my father could not.  At that time, he was a bi-vocational minister of the Gospel.  He had a higher calling to which he must attend.  The world thinks, “What could be better than being rich and famous?”  My father knew the answer.  It is pleasing the God who made us, sustains us, and redeemed us.  When we stand before God, a simple “well done thou good and faithful servant” will mean more than the praise of men and all the wealth of the world.

I learned from my father that the first consideration in how we use the talents God has given us is not how they might benefit us.  We are stewards.  We are here for God’s good pleasure.  We exist for His glory, not our own.  We have been given life to seek His kingdom and pursue His righteousness.

In our next post, I will share how my father’s life taught me to be the servant of all.

As we continue our series on covenantal fatherhood, I am sharing some examples from my own experience, having been raised by a father whose life taught me to honor the Lord our God. There are prominent lessons deeply rooted in me through the life and ministry of my earthly father.  These truths inform one another, coalescing to form a comprehensive portrait of godly living.

An essential lesson I learned from my earthly father is the importance of families worshipping together in the assembly of the saints.  While our whole life is to be lived in worship, there is something special about our assembly together as the people of God.  That is, when the eternal breaks in upon the temporal.  That is, when the church on earth becomes a picture of our eternal destiny.  We are destined to assemble around the throne of God and worship Him forever and ever.

The Scripture is clear on the priority of corporate worship.  It is a privilege to gather with the saints in corporate worship: “I was glad when they said to me, Let us go into the house of the Lord” (Psalm 122:1). It serves to keep us focused as we await the day of Christ’s return: “…let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:24-25).  It is in this environment that Christ’s Word flourishes within us: “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Colossians 3:16).

While we certainly profit from corporate worship, the goal is not about how we benefit but the glory God receives. Assembling for worship glorifies God (Colossians 3:16-17).  The elements of corporate worship such as prayer, confession of sin, the public reading of Scripture, singing unto the Lord, feasting at the Lord’s Table, administering the sign and seal of the covenant (baptism) and the preaching of the Word are either directed to God or intended to make God’s voice known among His people.  Biblical corporate worship is preoccupied with the glory of the Father, Son and Holy Spirit.  In effect, corporate worship is not “all about us;” it is “all about God.”

"While we certainly profit from corporate worship, the goal is not about how we benefit but the glory God receives."

As the above passage in Deuteronomy shows, worship is a family affair.  One of the downfalls of today’s church is segregating children from corporate worship.  “Children’s church,” where children are separated from their families to participate in their own distinct service with their peers is a recent innovation.  While I do not doubt the good intentions of those organizing such programs, there is no biblical support for this approach.  The letters Paul wrote to the churches were to be read during their regular assemblies.  He sometimes addresses children directly (e.g., Ephesians 6:1, Colossians 3:20), expecting that they would be in attendance with their parents.  Covenant children are not “the church of tomorrow,” they are a part of the church today.  Sinclair Ferguson was once asked his opinion as to why so many children leave the church when they become adults.  He said that you cannot leave that of which you were never a part.  Many young people are kept segregated from the rest of the body of Christ with a greater emphasis on entertainment than God-centered worship.

"Covenant children are not 'the church of tomorrow,' they are a part of the church today."

I was raised by a father who emphasized the importance of corporate worship.  Throughout my childhood, we sat with my parents during worship where he could keep an eye on us, making sure we participated.  We were never allowed to “skip church” for some fun activity.  This is not legalism.  It is a matter of priority.  What we choose to do reveals the priorities of our hearts.  Are others able to look at our lives and see evidence of the Psalmist’s heart – “one day in the place of worship is worth more than a 1000 anywhere else” (Psalm 84:10)?  There is nothing more important than coming into God’s presence to give Him glory.  There is no greater privilege than assembling with the people of God to worship our Great God and Savior.

My father’s emphasis on corporate worship was instilled in him by his father.  He told us of the days when they lived on a farm when attending worship often required a great deal of planning and ingenuity.  His father never let obstacles stand in the way.  As children, my father and uncle had a standing joke.  One would ask, “Are we going to church today?”  The other would reply, “Is dad breathing?!!”  This is the way my father raised me and the way I have raised my children.  The cycle continues as my son has raised his children the same way. I thank the Lord for this godly heritage from my father and grandfather.

In our next post, I will share the lesson my father taught me on seeking first God’s Kingdom.

As we continue our series on covenantal fatherhood, I want to offer some examples of my own experience of being raised by a father whose life taught me to honor the Lord our God. Over the next few weeks, I will offer an overview of some of the prominent lessons that have been deeply rooted in me through the life and ministry of my earthly father.  These truths are not distinct, standalone issues.  Each one informs the others in such a way that they coalesce to form a comprehensive portrait of godly living.  

For example, true servanthood is informed by humility and a commitment to Scripture.  On the other hand, true humility will make one a servant in obedience to Scripture.  Then again, we could say that submission to Scripture promotes humble service.  Though the lessons are interrelated, we will consider these lessons I have learned as various topics.

An important lesson I learned from my earthly father is to invest time in your children. Children are both a blessing and a responsibility.  Well-raised children will be their father’s allies (cf. Psalm 127:5).  However, this blessing does not come without proper training. Fathers have a responsibility to raise them in the instruction and admonition of the Lord (Ephesians 6:4).  This takes time.  It also requires the development of a relationship with your children.  The passage in Deuteronomy assumes your children will be with you through the daily cycles of life.  They must be with you for you to instruct them in God’s Word throughout the day-to-day activities of this life.  Many parents tend to set their children aside while they pursue their own agendas.  You can’t very well raise them in the nurture and admonition of the Lord if they’re not involved with your life.

This is an important lesson I experienced in my formative years.  During my childhood there were large blocks of time when my father couldn’t spend a lot of time with us. I remember when I was 10, my father preached at a church in San Antonio for over a month.  Long-distance phone calls were expensive.  We were only able to talk with him a couple of times.  There were also extended periods of time when my father worked a full-time job and a part-time job.  There was even a brief time when he worked two full-time jobs.  Despite such time demands, I grew up having a close relationship with him.  How did that happen?  Where did he get the time?  Quite simply, he didn’t take time for himself.  When he was home, he was accessible.  

He would listen to us.  He would give us his attention.  He never withdrew.  He invested himself in his family.  Many of my friends had fathers who were around their house much more, but you would never know it.  They would come home, change clothes, and head straight to their workshop.  They would come in for dinner and then head right back out.  They would spend their whole evening this way, night after night.  Others would come home, open a can of beer, and sit in front of the television all night.  When these same friends spent the night at my house, they would sometimes disappear from my room.  I would go looking for them and find them in the living room, talking to my father.  They were drawn to the kind of relationship they didn’t have with their fathers.

My parents rarely left us with someone else.  My father was active in the ministry from the time I was 4 years old.  Most of the time, we were right there with him.  This was a family affair.  We were all a part of his ministry.  And that provided ample opportunity for instruction.  It was a Deuteronomy 6 lifestyle.  We were involved in that with which he was involved.  It was good for us.  I’m convinced that our children need much less time to focus on themselves.  Today, we have soccer and school clubs, recitals and competitions.  I’ve talked with parents whose lives are consumed with getting their children to the next activity.  They’re not training their children; their children are training them.  

"I’m convinced that our children need much less time to focus on themselves."

With modern technology added to the mix, we have children who are overstimulated.  That way of life produces selfish, egocentric children.  I am not suggesting that some participation in such activities would not be beneficial.  There is a balance.  However, those kinds of activities are optional.  They are not nearly as important as engaging your children in the ministry of your home, whatever that might be.  Your time with them would be better spent making them a significant part of the responsibilities of the home than indulging their complaints of boredom.

My father not only invested time with me, but he also advised me to do so with my children. I was young and zealous.  I thought being spiritual was working in the ministry 18 hours a day.  But after my oldest son was born, my father told me to enjoy my time with him.  It is too easy to get distracted.  He said, “Don’t miss out on your opportunities.  Your time with your children only comes once.”  I thank the Lord that I respected my father enough to listen. For a time, I struggled to find a proper balance.  

However, when our daughter Katy was born with congenital heart disease, I suddenly found it much easier to reorder my priorities. The Lord used this to help me realize that a big part of a man’s ministry is to his family.  I am thankful to the Lord for my wife, who was helpful in this respect.  I am glad my father gave me that instruction and that God granted me the grace to listen. Children are a heritage of the Lord.  They deserve the investment of our time that we might raise them in the nurture and admonition of the Lord.  

In our next post, I will share the lesson my father taught me on the importance of corporate worship.

In our consideration of covenantal fatherhood, we have reflected on how 1) earthly fatherhood was designed to teach us of our relationship to the heavenly Father, 2) earthly fathers must take God’s Word to heart and live it if they are to effectively teach it to their children, 3) God’s commands are given to us for our own good and, 4) the Word of God is to shape our thoughts and govern our activities in this world.

The upshot of Moses’ instruction to fathers in the passage above is, “lessons taught by lessons lived.”  This series of posts began with reflecting on the biblical lessons about my heavenly Father that were communicated to me through the life of my earthly father.  These were essential truths that were “lessons lived” as much as “lessons taught.”  Instruction by example through godly living is a pervasive principle in Scripture.

Godly examples are not perfect examples.  There was only one perfect example, the God-Man Christ Jesus.  This is why Scripture admonishes us not to rely on man (Psalm 118:8-9) but trust in the Lord.  This is clearly outlined in Jeremiah 17:5: “Cursed is the one who trusts in man, who draws strength from mere flesh and whose heart turns away from the Lord.”  As the prophet learned, even those considered wise can disappoint us (Jeremiah 8:9).  We must realize that godly men sometimes falter and fail. Therefore, as Scripture repeatedly admonishes us, first and foremost, our trust must be in the Lord.  We must guard against idolizing any human being, for we are flawed and frail.  

Not only has God fashioned us from dust (Psalm 103:14), we are born into the world corrupted by sin (Ephesians 2:1-3; Psalm 51:5).  Even after we come to Christ, sin still dwells in our members (Romans 7:23).  We are presently engaged in an inner struggle (Galatians 5:17) that will continue until we see our Savior and our transformation is made complete (1 John 3:2).  Nonetheless, Scripture encourages us to live in such a way that others might follow our example.  Though offenses must inevitably come, woe to him by whom they come (Luke 17:1).

"Nonetheless, Scripture encourages us to live in such a way that others might follow our example."

The Apostle Paul is a good case in point.  He lived a life worthy of imitation (Philippians 4:9).  However, by his own admission, those patterning their lives by his example were to look beyond him to Christ whom he himself was following (1 Corinthians 11:1).  If he were to stop following Christ (evidenced by proclaiming a false Gospel), he himself was to be accursed (Galatians 1:8).  The only lives worthy of emulating are those seeking fidelity to God’s Word and striving to follow Christ’s example of humility and love (Philippians 2:5; Ephesians 5:1-2). We must recognize that sanctification is a process and communicate this truth to those who are watching our lives.  Paul himself made it clear that he was not yet perfect (Philippians 3:12).  In fact, toward the end of his earthly journey, he boldly referred to himself as the worst of sinners (1 Tim 1:15).

It follows that no earthly father is perfect; indeed, far from it.  And yet, he is commanded to take God’s Word to heart that he might teach it to his children, providing his offspring with a godly example to follow.  How should a father understand his responsibility in light of these two contrasting biblical truths?  He must make it clear to his children that he is himself in this process of sanctification.  Failures and stumbles are no excuse for abdicating his responsibility to lead his children in paths of righteousness.  Therefore, when he sins, he must provide his children with an example of what God expects when His children sin.  He sets a righteous example by repenting before God (1 John 1:9-10) and those he has offended (James 5:16).  By such an example, his children will learn what they must do when they sin, for sin they will!

In our next post, I will begin sharing some of the lessons I learned from lessons lived before me as my earthly father sought to follow Christ.

In our last post, we noted that God’s commands are given to us for our own good (Deuteronomy 10:12-13).  If we follow God’s instruction, it will preserve us and protect us from the heartaches and dangers that threaten us in this fallen world.  We also noted how we live in a day when many are searching for their “authentic self.”  God’s Word is the only legitimate roadmap.  True self-discovery begins with an acknowledgement of the God who made us.  Though we were created in His image, our natures have been corrupted by sin.  The only real remedy is a regenerated heart and a mind renewed with Scripture.  Fidelity to God’s Word is essential to godly, fatherly instruction.  We must not entertain any deviation or rationalization of God’s commands.

Moses instructs us to “bind God’s commands” to our heads and our hands because we cannot live a godly life without the Scripture informing our thoughts and governing our behavior. We must keep God’s Word foremost in our thoughts that it might direct and pervade our day-to-day routines.  The principle is profound.  Scripture must govern the way we think.  However, thinking like a Christian does not come naturally.  We are fallen creatures.  Our default is to think like the world.  This is why Scripture admonishes us to renew our minds with God’s Word.  Binding His Word to our heads is a picture of renovating the way we think by restructuring our assumptions and aligning our reasoning with His Word.  Binding His Word to our hands is a picture of behavior controlled by the Lord’s commands so that our deeds might conform to His pleasure and will.  The Word of the Lord is to pervade our lives.  It should be the atmosphere we breathe and the sun around which our lives orbit.

To facilitate this ubiquitous influence of God’s Word, Moses instructs us to write the Lord’s commands on the doorposts of our houses and on our gates.  In other words, we are to keep His word front and center.  Scripture should so saturate our lives that, wherever we turn, we find ourselves confronted with His word.  God’s revelation should be the first thing we that comes to mind, not the last.  We are to talk Scripture to our children.  We should begin our day with God’s Word (when we rise), and it ought to be the last thing on our hearts as we retire for the day (when we lie down). Whether we are sitting in our house or going about our daily activities, the Scripture must be afforded preeminence.  When it comes to raising our children in the nurture and instruction of the Lord, fathers are never “off the clock.”

"We are to talk Scripture to our children.  We should begin our day with God’s Word (when we rise), and it ought to be the last thing on our hearts as we retire for the day (when we lie down)."

The comprehensive admonition in Deuteronomy 6:4-9 covers all we say and do.  As fathers, we would do well to remember the adage, “Your life is speaking so loudly, I can’t hear what you’re saying.”   While our words are important, how we live is equally so.  I was blessed to be raised by a father who not only spoke of the Gospel, but the Gospel was his life.  As with every household in this in-between time, my childhood home was far from perfect.  There were periods of confusion and moments of disappointment.  But much of that was due to false expectations that resulted from poor biblical teaching.  However, even those times of confusion and disappointment became lessons, not only for my father but, through his godly leadership, for his family as well.  I grew up in a home where there was an unquestionable dedication to God’s purpose and an incontestable commitment to His Word.  

This gradually guided us toward a far more comprehensive understanding of God’s revealed will.  Looking back, I can see the evidence of the Lord’s work in my home long before the details and particulars of sound doctrine were fully understood and embraced.  I saw the fruit of the Spirit in my father.  There was evidence of the Holy Spirit’s work expressed through godly character and reverent attitudes.  Such traits and commitments naturally lead to sound doctrine.  Such was the case in the life and ministry of my father.  He led me in paths of righteousness.

It is the covenantal responsibility of a father to diligently teach God’s Word to his children while leading them to live every day in submission to the Lord’s will regarding every facet of life.  

In our next post, I will relate some of the invaluable lessons of godliness I learned from my earthly father’s instruction and example.

In our last post, we focused on the fact that earthly fathers have a covenantal responsibility to teach their children about the heavenly Father.  Moses’ instruction is Deuteronomy 6:4-9 summarizes this responsibility as he lays a clear course of action before God’s people.  Fathers must first commit God’s Word to their own hearts and then diligently teach those truths to their children (v. 6-7).  Father’s must know and truly believe God’s Word in order to teach it effectively.  The godly education of children requires more than simply being told what to do.  They need to see their fathers striving to live by God’s commands.  
As parents, we often say to our children, “I’m telling you this or that for your own good.” Contrary to what our children may think, we do not set rules to ensure that their lives are dull, miserable and devoid of fun.  We only want to protect them from the many dangers and heartaches that threaten our lives in a corrupt world of sin.  In so doing, we are simply mirroring our heavenly Father.  As Moses reminded the children of Israel of God’s Ten Commandments, he says:

And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments and statutes of the Lord, which I am commanding you today for your good?

Deuteronomy 10:12-13

The commandments of the Lord are for our good because they reveal the way we were intended to live.  There is much talk today about one’s “authentic self.”  Most people think their “authentic self” is conforming to the inward primal voice of their nature and living by their feelings.  However, Scripture tells us that our human nature has been corrupted by sin (Psalm 51:5).  Discovering our true “authentic self” (who we were created to be) requires redemption and transformation through the renewing of our minds (Colossians 3:10).  Our minds are renewed by the Word of God (Deuteronomy 8:3; Ephesians 5:26).  God’s Word directs our path and develops godly character in us.  His commandments are necessary to help us chart our course with wisdom.  Therefore, the most important wisdom we can impart to our children is the wisdom of God’s Word.

Returning to Deuteronomy 6:4-9, this is what God instructs His people to teach their children.  I am not suggesting that reading, writing, history, science, and arithmetic are not important subjects that need to be learned.  But the most important knowledge we can impart is the knowledge of God’s commands.

"…the most important knowledge we can impart is the knowledge of God’s commands."

Since it is God’s Word and His commands, the particular words themselves are significant.  Doctrinal accuracy is also important.  Therefore, parents should pursue an understanding of sound doctrine.  But our responsibility is greater still.  Our obligation runs much deeper.  We are to teach God’s Word to our children, not just in propositional form, but in the way we live.  This is how His commands are genuinely impressed upon our children.  God’s Word makes the greatest impact when it affects our conduct, our way of life, and our engagement with the world.  In other words, God’s revelation is to be the reference point in all we do.  Whether we’re sitting at home, traveling down the road, retiring for the day, or getting ready for the day ahead, God’s Word must be our guide.  His Word must reign supreme over every aspect of our lives.

How pervasively should God’s Word impact our lives?  Moses says to “bind them as a sign on your hand, and they shall be as frontlets between your eyes.”  What is the point of tying them as symbols on our hands?  The Pharisees interpreted this literally and created phylacteries.  Phylacteries are small leather boxes holding little slips of paper upon which the commandments are written. The Pharisees would tie the boxes to their hands and foreheads.  While there is nothing innately wrong with this practice, there is far more involved.  We do not learn the Word of God by osmosis.  Moses is pointing out how God’s Word should inform our thoughts and our actions.  The Word of God must enlighten our minds, direct our activity, and instruct our behavior.  The Lord’s commands are given to alter the way we live for the better, that all might go well with us (Ephesians 6:3) and God might be glorified.  
 
In our next post, we will continue exploring how Moses describes the daily routine of fatherly covenantal instruction.

In our last post, we considered God’s purpose in designing earthly, familial relationships.  God clearly ordained creation, the fall, the redemption of His people, and their glorification in eternity past for Christ is the Lamb slain before the creation of the world (Revelation 13:8).  It follows that the relationships between God as Father and His people as His children as well as Christ as the bridegroom and His church as His bride are models on which earthly familial relationships were designed.  Just as marriage should be a witness of Christ and His church (Ephesians 5:25-33), earthly fatherhood should teach us about our relationship to God as the heavenly Father.      

Since our relationship with our heavenly Father is covenantal, earthly fathers have a covenantal responsibility to teach their children about the heavenly Father.  Deuteronomy 6:4-9 is a synopsis of this responsibility. Fathers are to commit God’s Word to their own hearts and then be diligent in teaching those truths to their children (v. 6-7).  We cannot teach what we do not know, and we will not teach effectively that which we do not truly believe.  

Taking God’s Word to heart is more than simple assent to the truth of His Word.  To “take to heart” involves what the Scripture refers to as meditation.  Hebrew employs concrete images to convey abstract ideas.  The Hebrew word translated “to meditate” is the same word describing a cow chewing the cud.  It means “to mull over.”  To effectively teach our children, we must think biblically.  We must consciously reflect on God’s Word.  The Christian life is lived deliberately, not by intuition.

"We must consciously reflect on God’s Word.  The Christian life is lived deliberately, not by intuition."

God’s Word must be “on our hearts” because children are perceptive.  They can easily see through one who is disingenuous.  This is why to say “Do as I say, not as I do” is simply ineffective.  Many parents resort to this cliché, especially where the things of the Lord are concerned.  They do so because their own commitment to God is haphazard and inconsistent.  However, this will not work.  For example, an all-too-common practice among fathers is to send their children to church.  That is a clear dereliction of duty.  You should take them to worship with you.  Of course, if you are simply not going to go (if you insist on living like a pagan), do at least send them.  As they hear the Word of God, perhaps they will realize your hypocrisy and resolve to live a more godly life themselves.  My point is not to berate apathetic fathers but help them realize how their actions negatively impact their children.

How will children respond when you say, “Do as I say, not as I do?”  Even if they do not say so, they will at least think to themselves, “Why should I do what you yourself will not do?” “Why should I learn what you have not bothered to learn?”  “Why should I believe what you have not believed?”  “Why should I take seriously what you do not take seriously?”  Just as Moses explains, our own commitment to God’s Word is a prerequisite for properly teaching it to our children.  We must take it to heart before we can effectively communicate it to our children.

Moses’ instruction is not to simply communicate God’s commands to our children.  We are to teach His commands diligently.  The Hebrew word translated “teach diligently” means to sharpen.  It is used for honing the edges of a sword or an arrow.  The process of sharpening is meticulous and time-consuming.  Consistently repeated strokes are required.  In the same way, you cannot expect your children to learn God’s commandments upon a one-time hearing.  They will not truly learn God’s commands with a mere occasional nod to their application in a particular situation.  Diligent teaching requires relentless commitment.  The picture Moses paints is one in which God’s Word permeates the life we lead.

In our next post, we will consider how Moses describes the daily routine of fatherly covenantal instruction.

In our last post, I recalled lessons from my heavenly Father that I had learned from my earthy father.  Human familial relationships have spiritual counterparts.  This is clear from Scripture.  God is called “Father” and we are called His “children.”  The eternal “Son,” who became incarnate, is our called our “brother.”  Christ is the “bridegroom” and the church (the collective people of God) is His “bride.”  These correlations are sometimes explained as God utilizing human relationships as convenient metaphors for helping us understand these spiritual realities.  

This is backwards.  We are made in God’s image.  He deliberately designed these human relationships as a reflection of our relationship with Him.  Of course, as with any image, the reality is far more multifaceted than a mere reflection can portray.  However, there remains a significant correlation between the subject and the image.  This is the sense in which the Lord designed earthly, human relationships. These familial relationships were created to reflect something of our relationship to our Triune God.
These earthly, human relationships are what we might call, “representational relationships.”

Based upon this understanding, human beings are intended to learn something of the heavenly Father from their earthly fathers.  Our earthly fathers are meant to be a model or paradigm for understanding the greater reality of a relationship with our heavenly Father. This particular means of instruction is by “virtue of design.”  An earthly father teaches his children about God simply by being their father.  Of course, because of sin, no father does this perfectly.  In fact, many earthly fathers represent God very poorly indeed.

An earthly father cannot escape this responsibility.  He is, in a sense, an ambassador of fatherhood.  The function of an ambassador is to represent another, whether it be a dignitary or a nation.  He does not have the luxury of not representing.  It is inherent in his role.  Everything he does, good or bad, true or false, is a reflection on the one he represents.  His task is to represent faithfully.  It is clear that many fathers are unfaithful representatives of God.  In fact, they often communicate falsehoods about the heavenly Father through how they raise their children.  But they remain representatives of God by virtue of design.  This is true of all fathers.  It is not a question of whether fathers are teaching their children.  The question is what they are teaching them.

"The function of an ambassador is to represent another, whether it be a dignitary or a nation. He does not have the luxury of not representing."

However, there is more to the story, especially where the community of faith is concerned. Moses, speaking on behalf of God, provides the divine prescription for parental instruction within the context of His covenant people (Deuteronomy 6:4-9).  For those who know God covenantally, parental responsibility is deliberate, explicit, and purposed.  Not only are fathers to teach their children about the heavenly Father through their role as parents, but they are commanded by God to actively and intentionally communicate the divine will and purpose to their offspring.  While this is taught throughout Scripture (think especially of Proverbs), the passage in Deuteronomy is a good summary of this doctrine.  This text is frequently quoted but its far-reaching implications are often overlooked.

In our next post, we will look closely at how the prescription for covenantal fatherly instruction is found in Deuteronomy 6.

Lord willing, we will return to our series on “Sound Theology” at a later date.  But the recent passing of my father has sent my heart in another direction.  Over the next few posts, we will explore the role of fatherhood as presented in Scripture.  Some years ago, while studying this subject, I was impacted by how my earthly father had been so influential in my spiritual growth.  That inspiration resulted in the composition of a song which I entitled, “Father’s Teach Your Children.”

Ephesians 6:1-4 and Deuteronomy 6:4-9 were the specific texts that inspired this song.  As I meditated on these passages, I began pondering the profound truth that the relationship between earthly fathers and their children was intended to teach us of the relationship with our heavenly Father.  What a tremendous responsibility.  Fathers teach these lessons, not only in word, but in deed.  My father taught me well. The sermon that resulted from that meditation was entitled, “Lessons from My Heavenly Father that I’ve Learned Through My Earthly Father.”  In that sermon I shared but a few of the profound biblical truths that have shaped my life.

I learned to invest time in your children.  Children are a heritage from God (Psalm 127:3-5). And raising them in the fear and admonition of the Lord does not happen automatically (Proverbs 22:6; Ephesians 6:4).  If you are going to image God before them, they must see you and they must know you.
 
I learned to seek first the Kingdom of God and His righteousness (Matthew 6:33). If you invest your life in this world, everything will perish with you.  But if you lay up treasures in heaven, you’ll enjoy an eternal inheritance (Matthew 6:19-21; 1 Peter 4:10; Psalm 84:10).  My father modeled this by turning down lucrative offers from the world that would surely have detracted from his calling.

I learned that the greatest in the Kingdom is not the most popular, or the most powerful, or the most wealthy.  The greatest in the Kingdom is the servant of all (Mark 10:42-44).  My father was just such a servant.  He was a humble man, never too proud to perform menial tasks or serve in the lowliest of ways.  He knew how to take up the basin and the towel (John 13:1-20).

I learned to always submit to the authority of Scripture, for God’s Word is forever settled in the heavens (Psalm 119:89).  He told me we must never try to force the Scripture to agree with our presuppositions.  The Scripture is God-breathed and sufficient for everything we need for life and godliness (2 Tim 3:16-17; Hebrews 4:12; 2 Peter 1:3).  My father never stood so tall in my eyes as when he bowed before the Word of God.
 
I learned from my father that the most important thing we do as the corporate people of God is to worship (Hebrews 10:25).  Yes, our whole life should be one of worship.  But when we gather together as God’s people, the eternal breaks in upon the temporal (Hebrews 12).  It is a foretaste of our eternal destiny – a destiny in which we will assemble around the throne of God to worship Him forever and ever.  Therefore, God’s people should be committed to corporate worship.  My father often spoke of his father’s commitment to corporate worship.  He told us, “We knew if dad was breathing, we were going to church.”

He told us stories of their days on the farm in Stephenville. I saw the old house before it was torn down.  A mile of dirt lay between the house and the gravel road.  When it rained, they had to leave their car on that gravel road.  But that never stopped them from going to church. If the path was merely muddy, they would walk the railroad track to the car. However, there were times when his father had to shuttle the family to the car on a tractor, one person at a time.  Most people today are ready to forfeit corporate worship at the first hint of inconvenience.  

What a contrast.  Nonetheless, my father instilled this importance in me, and my children and now, my grandchildren.  All of these truths and so many more I have learned through my earthly father, in words, yes, but more profoundly, in the way he lived.  He always pointed me to Christ and for that, I am eternally grateful. All children should be so blessed and all fathers would do well to follow that godly example.  

In our next post, we will begin considering how Scripture presents earthly fatherhood as a paradigm for our relationship with our heavenly Father.

In our last post, we considered how sound theology impacts our understanding and the way we live.  The essence of sound theology is the application of Scripture to our lives.  God’s Word is given to illuminate the path before us. Without sound theology we stumble about in the dark. Scripture trains us, disciplines us and corrects us (2 Tim 3:16-17).  Sound theology makes sense of life, providing us with meaning and purpose.

R.C. Sproul was fond of saying, “Everyone is a theologian.”  He didn’t mean everyone is a professional theologian.  His point was simple. Everyone has something to say about God; everyone engages in “God-talk.”  The atheist must talk about God to explain why he doesn’t believe in Him.  Pagans have their own conceptions of the nature and supposed work of their god or gods.  Those who profess Judaism or Christianity have their own understanding of God.  It’s true.  Everyone is a theologian.  However, not everyone is a competent theologian.  In this age of “God to me,” we must remember that the Creator and Sustainer of the universe and the Redeemer of His people is who He says He is, not who we’d like Him to be.  

It is the task of the competent theologian to understand God as He has revealed Himself in His Word.  The Lord has revealed Himself as the great God to Whom belongs glory, power, majesty, and splendor (1 Chronicles 29:11), and it is the duty of all creation to ascribe to Him the glory due His name (Psalm 98:7-8; 150:6).  There is an important distinction to be made.  While we must know God’s Word to truly know Him, the goal is to worship His holy Person.  We do not worship the means of God’s revelation; we worship the subject of His revelation.  Therefore, while we do not worship theology, it is, nonetheless, a real and necessary means in our relationship with God.  In some sense, theology is even a consequence of that relationship because, if we are theocentric, God-talk will pervade our lives.  

"It is the task of the competent theologian to understand God as He has revealed Himself in His Word."

How does theology work?  How does one formulate sound theology?  We have already noted that sound theology must reflect the Scripture. However, it is not simply quoting Scripture. It involves “synthesis.”  Do not confuse “synthesis” with “synthetic.”  To synthesize is to combine parts into a whole.  Sound theology is a synthesized summary of what the Scripture teaches about a given subject, demonstrating an understanding of what is being said.  It is forming an overall picture of who God says He is and His purpose as revealed in Scripture.  In other words, it is synthesizing biblical teaching on a given topic.  

It is the nature of the human mind to take particulars and “synthesize” them into abstract universals.  The mind works in such a way that particulars are combined into universal principles.  For example, if we have a sufficient understanding of what it means to be an “officer of the law,” there is no need to refer to him as “a writer of traffic tickets, a responder to reports of criminal activity, an apprehender of suspected criminals, a protector of the people, etc.”  We synthesize all such activities and refer to the officer as a “policeman.”

This is the nature of theology.  It is a synthesis of particulars (the specific things Scripture says) into universals (the principles they produce).  Having considered the particulars of God’s saving activity throughout the Bible, we synthesize them into the doctrine of “redemption.”  Having considered the particular ways Scripture speaks of properly responding to God, we synthesize them into a theology of “worship.”  Having considered the various ways Scripture says one transgresses against God, we synthesize such actions and refer to them universally as “sin.” Having considered all the Scripture says about the Father, Son and Holy Spirit, we synthesize their unity in diversity with the term “Trinity.”  This is “doing theology.”

There is a symbiotic relationship between the universals and the particulars.  The accuracy of our universals will depend upon our familiarity with the particulars.  In other words, a good knowledge of the parts is necessary for an understanding of the whole.  And yet, our knowledge of the whole serves as a necessary framework for assessing the particulars.  Some grasp of the whole is essential for making sense of the parts.

"The accuracy of our universals will depend upon our familiarity with the particulars."

The Bible itself does theology.  It often gives us particulars and then interprets them.  The point is simple.  Theology is organic.  While our knowledge of the Scripture affects our understanding of theology, our theology helps us in interpreting Scripture.  Without doubt, every Christian engages in theology because he must have some synthesis of what the Bible says.  There is no such thing as an “anti-theology” Christian.  The question is whether our theology is biblically sound.

In our next post, we will look at the various ways of synthesizing the teaching of Scripture and how this facilitates discipleship.

In our last post, we considered the importance of theology in a world where people increasingly define themselves in terms of their feelings and psychological impressions rather than objective reality. Today’s society likewise assesses truth subjectively, according to reactionary sensations and personal intuition.  In other words, truth is determined by how it makes one feel. This has given rise to the notion of individual truth.  We are told everyone must find “their own truth.”  This strips “truth” of any real meaning, rendering it a mere synonym for personal opinion.  For objective truth, we must look to the One who defines reality, the God who created and sustains all things.  The Scriptures are God-breathed (2 Timothy 3:16-17).  Though penned by human authors, holy men of old were carried along by the Holy Spirit (2 Peter 1:21) so that the words they wrote were the very words God determined.  The Word of God is the gold standard of truth, the plumbline by which all truth claims must be measured.

God’s Word is the source for sound theology (God talk).  In other words, the worth of our theology will depend on how faithful we are to what God has revealed of Himself in His Word.   Since humanity is made in God’s image, we cannot truly know ourselves without knowing our Creator.  Therefore, living an authentic life requires engaging in theology. This should be our way of life.  God must be the unstated premise of all our knowledge and activity.  Sound theology involves knowing what God has said, understanding what it means and the wisdom to live accordingly.  The essence of theology is the application of Scripture to our lives. Biblical theology should inform the way we live.

In Psalm 119:105 we read, “Your word is a lamp to my feet and a light for my path.” While Scripture tells us that God has ordained the path we must walk (Psalm 37:23, 139:16; Proverbs 16:19; Ephesians 2:10), the way is new to us.  As we journey through life, God’s Word illuminates the path before us that we might not stumble.  Psalms 19:8 says, “The precepts of the Lord are right, giving joy to the heart.  The commands of the Lord are radiant, giving light to the eyes.”  Without God’s Word, we go through life stumbling in the dark (John 8:12; Ephesians 4:18).  Proverbs 6:23 offers further insight: “For these commands are a lamp, this teaching is a light, and the corrections of discipline are the way to life.” God’s Word trains us in how to live and, when needed, provides discipline and course correction, keeping us on the path leading to eternal life in His presence.

Not only does sound theology teach us how to live, it makes sense of life.  It has often been observed that consistent atheism leads to nihilism (the belief that life is meaningless).  If the universe is a colossal cosmic accident, there can be no true meaning or purpose. As the famed atheist Richard Dawkins proposed, “The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference.”  If this is true, his statement is itself, nonsense.  It is merely the result of a random interaction of atoms and, therefore, without meaning. The laws of logic that govern his argument and the rationality of his conclusions are the product of chance and have no real value.
 
"Not only does sound theology teach us how to live, it makes sense of life."

We innately know better.  Rationality is not merely an illusion created by an arbitrary evolutionary process.  This explanation of the world and how we make sense of life is woefully inadequate.  A view of life and the world which is man-centered will only increase our confusion.  Cornelius Van Til proposed an apt illustration for this self-defeating logic.  Imagine the hopelessness and senselessness of a man of water attempting to climb out of the water on a ladder of water.  Purpose doesn’t arise from purposelessness.  Meaning isn’t derived from meaninglessness.  Purpose and meaning aren’t fabricated, they’re discovered.  We must have a point of reference outside of ourselves to make sense of our existence.  That point of reference is the true and living God.

"Meaning isn’t derived from meaninglessness.  Purpose and meaning aren’t fabricated, they’re discovered."
 
The great philosophical questions of life can only be answered by our Creator.  Who are we?  We are creatures made in the image of God.  We are rational, relational beings because we were created by a rational, relational God (Genesis 2:7).  Why do we exist?  We exist to bring Him glory (1 Cor 10:31).  Sound theology makes sense of life because God is the self-existent creator and sustainer who gives us life and breath and everything else. It’s as simple as that!

In our next post, we will consider the foundation of sound theology and how it works.

There has been a gradual but revolutionary shift in society’s understanding of personal identity and authenticity.  The seeds of this particular change were sown over two centuries ago with the Romantic movement in the arts and the ideology of philosophers like Jean-Jacques Rousseau.  This shift was driven by emphasizing the subjective and emotive over the objective and rational.  The result is a society in which the individual defines his or her identity according to what some have called the “inner cry of nature.”  

The problem with this self-assessment is that our nature has been corrupted by sin. Granting inner feelings or psychological impressions authority over reality is a recipe for disaster.  The notion that “you are what you feel” is why so many in contemporary society define themselves in terms that are contrary to reality.  Gender dysphoria and abnormal sexual orientations are the result of suppressing the truth in unrighteousness, refusing to acknowledge the God who determines reality (Romans 1:18-32).

This shift has emboldened each individual to consider himself the “arbiter of truth.”  We live in the “it seems to me” generation.  In other words, we look within and rely more on subjective emotional responses to information than on objective truth.  “It doesn’t feel right” is not a reliable gauge of truth.

To compound the problem, we live in what has been dubbed “the information age.”  With the advent of the internet we have instant access to so-called “knowledge.”  This, combined with our tendency to rely on subjective assessments, leaves little room for further consideration or ruminating (what the Scripture calls meditation).  There is little questioning of how this “easily obtained information” is assessed.  What is the criterion by which we evaluate this so-called knowledge?

"'It doesn’t feel right' is not a reliable gauge of truth."

Again, in this emotive age, people measure truth by how the information makes them feel.  Scripture warns against such an approach: “There is a way that seems right to a man, but its end is the way to death” (Proverbs 14:12).  Our emotions were meant to be governed, not lead.  And the only true governor of our emotions is the Word of our Creator and Redeemer.  The arbiter of Truth is the God from whom, through whom and unto whom all things exist.  We need objective verification of truth and the only reliable standard for this verification is the Word of God in whom we live and move and have our being.  In Acts 17:11, we’re told the Jews in Berea were more “noble” because they were both willing to hear and eager to search the Scriptures to see if God’s Word verified Paul’s message.

"Our emotions were meant to be governed, not lead.  And the only true governor of our emotions is the Word of our Creator and Redeemer."

This is where theology comes in.  The term “theology” is often misunderstood.  The word simply means “God talk.”  It’s the word of God, from God, about God.  Of course, we can know what His Word says without knowing what it means.  Sound theology refers to the proper understanding and application of God’s Word.

Three biblical terms comprise sound theology.  Knowledge is simply knowing what is said. Sound theology is not less than that, but it is certainly more. Understanding is putting it all together, realizing how the things we know fit together and form a meaningful picture.  But the most crucial aspect of sound theology is wisdom.  Wisdom is knowing how to apply what we have come to understand from God’s Word. Wisdom is knowledge and understanding applied, knowing what it means to me and how it is to be lived out day to day.  Therefore, the essence of theology is the application of Scripture to life.  Theology is not just knowing what the Scripture says but knowing what it means in the broadest sense of the term.

"Submitting ourselves to sound theology will reign in our emotions and train them so that our emotional responses arise from objective Truth rather than idolatrous subjective distortions of reality."

Without God’s Word, our knowledge, understanding and wisdom are anthropocentric (man-centered).  It has no frame of reference beyond our personal experience and perspective.  Theology refers to theocentric (God-centered) knowledge, understanding and wisdom.  Truth with a capital T is not all about people; it is all about God. Theology is “God-talk” that is based on a theocentric worldview.  In this respect, engaging in theology should be our way of life.  God must be the unstated premise of all our knowledge and activity.  

Theology should be the very foundation of our communication. “My mouth will tell of your righteousness, of your salvation all day long, though I know not its measure. I will come and proclaim your mighty acts, O Sovereign LORD; I will proclaim your righteousness, yours alone." (Psalm 71:15-16).

Submitting ourselves to sound theology will rein in our emotions and train them so that our emotional responses arise from objective Truth rather than idolatrous subjective distortions of reality.  In our next post, we will consider the impact sound theology has on our understanding and the way we live.

After a two-week departure to consider the monumental decision overturning Roe v. Wade and the idolatry of independence opposing it, we now return to the series, “The Sacrifices of God’s People,” for the conclusion.

The Old Testament sacrificial system was fulfilled by Christ’s once-for-all sacrifice for sin.  With the sin issue settled, the sacrifices of thanksgiving, freewill offerings and peace offerings have taken on new significance for God’s people this side of the cross.  We now offer sacrifices of praise, generosity, and good works (Hebrews 13:15-16).  Paul refers to this as offering ourselves to God as living sacrifices (Romans 12:1) by presenting ourselves to our Lord in service of His will.

Human beings are not neutral. We are shaped by external and internal forces.  Therefore, presenting ourselves as living sacrifices involves that to which we submit ourselves.  We must not allow ourselves to be conformed to the prevailing culture which is governed by the Evil One (Ephesians 2:2; I John 5:19).  Paul tells us to resist the world’s attempts to squeeze us into its mold.  Presenting ourselves to God as living sacrifices results in our transformation. This transformation is a change in character and conduct. It is a departure from the ideals and standards of the world.  This transformation is a change that realigns us with the true righteousness and holiness of our God.  This change occurs, not from external conformity but inward transformation.  It is a change from the inside, out (Romans 12:2; 2 Corinthians 4:16).

Paul explains how this transformation takes place.  As the tense of the Greek verb indicates, this transformation is not instantaneous.  It is a lifelong process by which we put off the old and man put on the new (Eph 4:22-24).  It occurs by the renewal of our minds.
We need such a renewal because we are born dead in trespasses and sins (Ephesians 2:1) with corrupted minds.  Before coming to Christ, we live by the futility of minds with darkened understanding; minds alienated from the life of God because of the ignorance of our sin-hardened hearts (Ephesians 4:17-18).  Paul calls us away from that old way of life through the renewal of our minds.

Our minds must be renewed according to the Word of God.  Our minds must undergo a cleansing by the washing of the water of the Word (John 15:3; Ephesians 5:26).   This renewal is a complete revamping of the way we think, restoring the image of God in us that had been defaced by sin.  This renewal reshapes our attitudes and objectives to align with God’s declared will for our lives.  This is how we are brought from death unto life for Christ’s words are spirit and life (John 6:63).

 "…renewal is a complete revamping of the way we think, restoring the image of God in us that had been defaced by sin."

The will of God runs contrary to the spirit of the age.  Only a mind renewed by the Word of God will be able to discern between the competing worldviews of the Evil One and our righteous and holy God (Romans 12:2).  While the world fosters pride, God’s Word demands humility.  The world says, “Take what you want.”  God’s Word says, “The meek will inherit the earth.”  The world says, “Repay evil with evil.”  God’s Word says, “Repay evil with good.”  The world says, “Hate your enemies.”  God’s word says, “Love your enemies, do good to those who hate you and pray for those who spitefully use you and persecute you.” God’s will for our lives is counterintuitive to a world of idolatrous haters of the One in whose image we are made.  It is God’s Word that guides us in testing and approving the Lord’s will for our lives so that we might live according to what is truly good and pleasing to Him.

With Christ having dealt once and for all with our sin, the sacrifice we are now privileged to offer is ourselves.  The sacrifice that is fragrant, pleasing and acceptable to God is a life devoted to serving the One who loved us and gave Himself for us.  However, this is nothing extraordinary.  It is only the reasonable worship of the God of all grace, the God who is rich in mercy and boundless in love.  To our God and Father be all glory, world without end!

You can listen to Pastor Stan McGehee's series on Philippians under the "Media" section of the website or app.