The Scripture Speaks: Recent Comments

Comment on Welcome

Workman — Sun, 25 Oct 2009 22:58:25 GMT

Luke 9:46-50: John saw a conflict with his actions, compared to the Lord's statements concerning humility and greatness, i.e., greatness in service, not status. John's conduct was an indication of an improper attitude he had toward those not of their immediate number, and who should be considered "among them." Which is a warning to us to be circumspect toward those that "followeth not with us," but are not "against" us. Jesus neither commends nor condemns the man, just simply says "he that is not against you is for you," and lets it lay: A similar event transpired between Joshua and Moses (Numbers 11:24-30). Moses said to Joshua, "Art thou jealous for my sake?" Moses' response: "would that all Jehovah's people were prophets."

Luke 9:51-56: Samaria's rejection was based upon doctrine and practice. When Jesus spoke to the Samaritan woman, she said, "How is it that thou, being a Jew, askest drink of me, who am a Samaritan woman? (For Jews have no dealings with Samaritans" (John 4:9). This was further expressed when the woman said, "Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship" (ibid. vs. 20). When the Samaritans saw that Jesus was going to Jerusalem, they had nothing to do with him because, for lack of a better phrase, "He was not one of them." James and John were ready to destroy the city for slighting the Lord. The Lord's comment to James and John were out of harmony with the spirit and intent of the Lord. In 2 Kings 10:25-31, (9:1 - 10:32), Jehu is commended for "executing that which is right in mine (Jehovah's) eyes. However, Jehu liked it! It was not in the same spirit as that of Jehovah, therefore, "I will avenge the blood of Jezreel upon the house Jehu" (Hosea 1:4). Of Jesus, it is said, "For God sent not the Son into the world to judge the world; but that the world should be saved through him" (John 3:17). Time and place. Satan would like nothing better than for the children of God to zealously respond with a spirit, contrary to the will of God.

Comment on Welcome

Roger Bruner — Tue, 20 Oct 2009 18:39:37 GMT

Luke 9:49-50
please explain if/how this relates to vv 46-48
also
Luke 9:51-56
what are we to understand of Samaria's rejection of Jesus and His reply
please offer suggestions/explanations
thanks

Comment on Is Faith Only A Sin?

Roger — Wed, 02 Sep 2009 02:12:56 GMT

My only point was that as you cannot obey God by 'faith only'; neither do you disobey God by belief only. Sin is the committing of an act. God's righteousness resides in the commands He has given. Those commands must be obeyed. Failure to obey or as Paul stated in Rom. 10:1-4, going about to establish your own righteousness is obeying your OWN will; nonetheless, you act; you do something. Sin is also knowing to do good and DOING it not; you "DO NOT" via transgressing a command that was meant to be obeyed.
Anyway, just offering some food for thought; good sp. food fodder. Keep up the good work.

Comment on Must We Carry All Our Knowledge In A Nut Shell?

Student — Tue, 01 Sep 2009 16:54:52 GMT

First I want to say your patience is an inspiration to us all. Unfortunately, it is a difficult (some might say the most difficult) thing for someone to admit they are (or even could be) wrong. What we as Christians and children of God have to keep in mind always is to "search the scriptures daily" so that we might hope to be approved by God. The phrase "err on the side of caution" should be a constant part of our spiritual life. To explain what I mean I will quote my greatest earthly mentor: (when speaking to a denominational individual regarding some denominational interpretation of scripture) "If you're right and I'm wrong, we're both OK. But, if I'm right and you're wrong, I'm OK and you are not." That statement could well have been inserted in the referenced conversation.

Comment on Consider Your Ways (Haggai 1:5)

Student — Wed, 26 Aug 2009 23:37:52 GMT

I think you were fortunate to receive an answer in which the person at least made a decisive statement. Your question could have been answered with merely a yes or no. I do believe that our questions and expression of spiritual concern for others needs to express itself in something other than "yes or no questions", lest we set ourselves up for a closed door from the get-go. However, even with a circumstance such as you described, we need to have the courage to take the next step and then inquire something to the effect of, "what is it about your spirituality that you take comfort in?" so as to either get a discussion going or to have them specifically state that they are not interested in discussing it with us. Other than querying further, about the only thing we could say would be to express concern and interest in spiritual matters and invite a study or discussion concerning life application of biblical principles. Our best and most sincere form of additional concern for those we encounter is to take it to the Lord in prayer and then look for further opportunities to discuss Him with them - even if its just making remarks of a spiritual nature to their every day conversations. Sometimes all we can do is to let them know that if they have questions, we will make ourselves available and then leave the ball in their court.

Comment on Opening The Door

Workman — Sat, 16 Aug 2008 02:50:04 GMT

I have thought long and hard on this, in an attempt to do the question justice. There are two issues at hand. One: The admonition to the “Church member who has fallen away;” Two: The prayer request “for a member of his family who had just suffered a life threatening illness.”

The admonition is just: “And we exhort you, brethren, admonish the disorderly” (1 Thessalonians 5:14). However, the remaining passage directs the attitude of the orderly in the administering of the admonition: “encourage the fainthearted, support the weak, be longsuffering toward all. See that none render unto any one evil for evil, but always follow after that which is good, one toward another, and toward all” (vs. 14-15). I cannot address whether or not the response was “too harsh,” but admonishing the disorderly is “a scripturally acceptable response. In light of the hesitation, and then the "I could not honor his prayer request," it's likely that the requester did not hear much beyond the refusal.

In some cases, individuals can do the right thing for the wrong reason, or the wrong thing for the right reason: only the doer can judge. In regard to prayers being offered for those outside of the body of Christ, Paul instructed Timothy, “I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; for kings and all that are in high places; that we may lead a tranquil and quiet life in all godliness and gravity. This is good and acceptable in the sight of God our Saviour; who would have all men to be saved, and come to the knowledge of the truth” (1 Timothy 2:1-4). For what is one to pray? Pray that they live long and prosper? In Ezra 6:10, Darius dealt kindly with the Jews, “that they may offer sacrifices of sweet savor unto the God of heaven, and pray for the life of the king, and his sons.” In the text, the statement was made by one that desired such prayers, and does not in and of itself indicate whether the prayer is acceptable, or not. However, in light of Paul’s instructions to Timothy, it is evident that such prayers are acceptable: Prayers for the spiritual, physical and mental health of rulers, so they can accomplish their God given duties. Also, in Genesis 20:7, Abraham’s prayer on behalf of a king, would restore physical health to the king, and his family.

The scribes and the Pharisees watched Jesus, “whether he would heal on the sabbath” (Luke 6:7). Jesus, knowing their thoughts, said, “I ask you, Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to destroy it? (vs. 9). In like manner, Jesus said, “Ye have heard that it was said, Thou shalt love thy neighbor and hate thine enemy: but I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For if ye love them that love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do you more than others? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same? Ye therefore shall be perfect, as your heavenly Father is perfect” (Matthew 5:43-48). Is withholding good the same as doing harm? When a great famine came upon the land of Israel , Elijah was sent “to Zarephath, in the land of Sidon , unto a woman that was a widow” (Luke 4:26). When the widow’s son died, Elijah “cried unto Jehovah, and said, O Jehovah my God, I pray thee, let this child’s soul come into him again. And Jehovah hearkened unto the voice of Elijah” (1 Kings 17:21). In Luke 4:26 the scriptures identify that this widow was not of Israel : A prophet of God petitioning Jehovah on behalf of a woman that was not of the commonwealth of Israel . Intercessions are by definition prayers in behalf of others, and the scriptures reveal that prophets of God did indeed pray for the physical prosperity of those in and outside of the commonwealth of Israel .

You indicated that you “could not honor his prayer request as stated, but I would pray for both of them as I always had. My prayer being that they would see the futility of serving the world and seek The Lord Jesus Christ, since the real value in this life is in glorifying God, which determines where we spend eternity. I do not think that his request was wrong, but the bible is clear that we are charged with informing others of a much bigger picture. To me his request indicates that he does not get it.” You admit that “his request was not wrong,” and you informed him “of a much bigger picture.”

Whether or not the response was “too harsh,” only you can answer: “And the Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by him unto his will” (2 Timothy 2:24-26). In like manner, “And on some have mercy, who are in doubt; and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh” (Jude 23).

This reminds me of the old man that received a strike from a snake. As the old man reflected on his lifestyle and his need of repentance, he sends his three boys to fetch the preacher, to pray for him. Upon his arrival, the preacher utters this petition: “Lord, please send three more snakes to bite the boys.” Was it proper? Was it too harsh?

Comment on Opening The Door

Anonymous — Fri, 08 Aug 2008 04:07:05 GMT

The message this past Lord's Day on prayer provokes a question if you would care to indulge. Some time ago a Church member who has fallen away from the service of the Lord asked me to pray for a member of his family who had just suffered a life threatening illness. This third person had never been a member of the Church. My response was to first hesitate. Then I reminded the lost one that he had renounced his commitment to serve Christ. I told him that I could not honor his prayer request as stated, but I would pray for both of them as I always had. My prayer being that they would see the futility of serving the world and seek The Lord Jesus Christ, since the real value in this life is in glorifying God, which determines where we spend eternity. I do not think that his request was wrong, but the bible is clear that we are charged with informing others of a much bigger picture. To me his request indicates that he does not get it.
Was I too harsh? Would this be a scripturally acceptable response? How might you have handled it?

Comment on Submit Your Question

Workman — Mon, 21 Jul 2008 21:08:40 GMT

I guess I’ve missed something along the way. I do not find “many instances where the scripture only states that ‘Jesus taught’.” The only translations that state that ‘Jesus taught’ are the Revised Standard Version (Mark 12:35), and reveals exactly what Jesus taught; the International Standard Version (Lk. 13:22) where it is simply a statement of fact as to where he taught, and does reveal one subject He taught; and the New Century Version (Mark 4:2; Luke 19:47; 21:37; Rev. 12:17; 1 Jn. 3:15) where the text either describes the subject matter, or once again is simply dealing with “where” Jesus taught.

Be that as it may, we are not to “assume” anything. We are assured that the “Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you (the apostles, emp. mine, ret) all things, and bring to your remembrance all that I said unto you” (John 14:26) and “he (the Holy Spirit, Ibid.) shall guide you into all the truth” (John 16:13). Thus, “seeing that his divine power hath granted unto us all things that pertain unto life and godliness” (2 Peter 1:3), and “Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work” (2 Timothy 3:16-17), we can be assured that we have all the teaching of the Father that pertains to life and godliness.

Jephthah vowed to offer up a sacrifice to God of whatever (or whomever depending on translation) greeted him upon his return from battle if God would give his enemy into his hand. What input can you provide regarding the sacrifice? God only asked for a human sacrifice at one point recorded in the Bible and that was only a test of faith and the sacrifice was not carried through. What do you understand to have happened to his daughter?

First of all, God did not ask Jephthah for a sacrifice of any kind: This was of Jephthah’s own doing. I have heard some fanciful explanations regarding Jephthah’s vow. However, “when is a burnt-offering, not a burnt-offering?” To my knowledge there is not one reference, in the scriptures, where a burnt-offering was anything less than a burnt-offering. There are two ways to view the event: either it’s figurative or it’s literal. If it’s figurative, then there is something within the text to make it so: I find nothing of the sort. If the text does not demand a figurative application, then it must be taken literally. I do know what the scriptures say concerning words, and vows: “in the multitude of words there wanteth not transgression; But he that refraineth his lips doeth wisely” (Proverbs 10:19); “When thou voweth a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou voweth. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thy hands? For in the multitude of dreams there are vanities, and in many words: but fear thou God” (Ecclesiastes 5:4-7).

You've mentioned previously Paul's "thorn in the flesh", what do you understand regarding this "condition"?

I understand of this “condition,” that it’s attached to your next question. So, let’s just put them together.

In 2 Corinthians 12, Paul mentions someone who was carried up into heaven in a vision and that Paul knew that man. Many believe that this vision was experienced by Paul himself, but it seems to me that Paul would not have been the one receiving the vision based on his statements of vs. 2 and 3 ("I knew a man") and then in vs. 5 "Of such and one will I glory (boast), but for myself I will not glory (boast)." The vision he describes is much like that which John records in Revelation. I think many believe this to not be John because 2 Corinthians was penned some 40 years before John penned Revelation. I don't think this would necessarily eliminate John since the birth of Christ wasn't written until at least 30+ years after it occurred. I don't believe Paul would speak of himself in the third person since he does not do so in any other instance and does not seem to be consistent with his general personality. What are your thoughts?

The context of these statements began in chapter 10. There were apparently certain individuals in Corinth that were bringing disparaging charges against Paul: Charging him of walking “according to the flesh,” that his “letters, they say, are weighty and strong; but his bodily presence is weak, and his speech of no account.” These were men that compared “themselves with themselves” and were thereby “without understanding.” Much to Paul’s dislike, he finds himself in a position of self-vindication, and does so through the end of chapter twelve.

As a part of Paul’s vindication, he makes a contrast between what others saw in him and the true reality of things. Though he had been charged with being weak, he was indeed, through those weaknesses, strong. Of all the men who had reason to boast, as did those who were attacking Paul’s apostleship, he alone had reason to boast, but had not, up to this point in time. Your observation that “I don't believe Paul would speak of himself in the third person since he does not do so in any other instance and does not seem to be consistent with his general personality,” is not conclusive. John refers to himself in the third person only twice: John 1:35-42; 21:24, and Matthew but once, 9:9). However, it was not consistent with Paul’s personality to “boast” either (which he affirms in this dissertation), but the circumstances required it…even though he regarded it as foolish. This is an event that transpired in the life of Paul fourteen years prior to his mentioning of it. Paul knew that boasting was not expedient, but it was necessary to deal with his vindication. His statement, “whether in the body, or apart from the body, I know not,” “For if I should desire to glory, I shall not be foolish; for I shall speak the truth: but I forbear, lest any man should account of me above that which he seeth me to be, or heareth from me,” “And by reason of the exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch” indicates that it was indeed Paul that was “caught up even to the third heaven.” Imagine the dangers associated with this event in the life of Paul: He had authority as an apostle of Jesus Christ, he had been “caught up even to the third heaven,” and for fourteen years had said nothing, where men of lesser values would have spread it abroad, gloried in the fact, exalted themselves, and been exalted by others. When Paul instructed Timothy concerning the qualifications of elders, he said, “not a novice, lest being puffed up he fall into the condemnation of the devil” (1 Timothy 3:6). In the same manner, Paul said, by virtue of the “exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch.” What this “thorn in the flesh” was, the text does not reveal, and there it should remain.

After all that Paul had done, for their edification, he said, “I am become foolish: ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles, though I am nothing. Truly the signs of an apostle were wrought among you in all patience, by signs, and wonders and mighty works. For what is there wherein ye were made inferior to the rest of the churches, except it be that I myself was not a burden to you? forgive me this wrong.”

Comment on Submit Your Question

Robert — Wed, 16 Jul 2008 18:33:59 GMT

Couple of questions this time. I've been studying the gospels lately and have found many instances where the scripture only states that "Jesus taught" but does not go into detail regarding his teaching. Are we to assume that his teaching on these occasions was repetition of other teachings recorded or that perhaps they were applicable only to the individuals to whom he was teaching?

Jephthah vowed to offer up a sacrifice to God of whatever (or whomever depending on translation) greeted him upon his return from battle if God would give his enemy into his hand. What input can you provide regarding the sacrifice? God only asked for a human sacrifice at one point recorded in the Bible and that was only a test of faith and the sacrifice was not carried through. What do you understand to have happened to his daughter?

You've mentioned previously Paul's "thorn in the flesh", what do you understand regarding this "condition"?

In 2 Corinthians 12, Paul mentions someone who was carried up into heaven in a vision and that Paul knew that man. Many believe that this vision was experienced by Paul himself, but it seems to me that Paul would not have been the one receiving the vision based on his statements of vs. 2 and 3 ("I knew a man") and then in vs. 5 "Of such and one will I glory (boast), but fo myself I will not glory (boast)." The vision he describes is much like that which John records in Revelation. I think many believe this to not be John because 2 Chorinthians was penned some 40 years before John penned Revelation. I don't think this would necessarily eliminate John since the birth of Christ wasn't written until at least 30+ years after it occured. I don't believe Paul would speak of himself in the third person since he does not do so in any other instance and does not seem to be consistent with his general personality. What are your thoughts?

Comment on Opening The Door

Workman — Wed, 21 May 2008 18:09:01 GMT

Question of Devotion:

Achieving such a feat as to get our thoughts wrapped around the idea of devotion/zeal is indeed consistent with the Lord’s command/wishes for his followers to be “zealous of good works” (Titus 2:14 ), and it is for this purpose we have been “created in Christ Jesus…that we should walk in them” (Ephesians 2:10 ). The apostle Paul spoke of a charge to “remember the poor,” as he says, “I was also zealous to do” (ASV). The KJV uses the term forward, i.e., to use speed, that is, to make effort, be prompt or earnest. The term zealous, as utilized by Paul (Titus 2:14 ), comes from the term zelotes, i.e., a zealot. The words of the apostle Peter encouraged the brethren, when he said, “And who is he that will harm you, if ye be zealous of that which is good?” The term translated zealous (ASV) is translated followers in the KJV, and the term is defined as, an imitator. The term imitator (ASV) or follower (KJV), in 1 Corinthians 11:1, emphasizes who it is we are to follow, i.e., Christ, and that zeal must be properly coupled with knowledge (Romans 10:2).

Comprehending the extent to which devotion or zealousness in our day and age even remotely compares to what the godly men of the scriptures knew and committed to in their lives, is accomplished by understanding what motivated them. What motivates zeal? The Lord utilized three basic principles to motivate individuals: 1) Fear of Punishment: “Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience” (Ephesians 5:6); “for we shall all stand before the judgment-seat of God. For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God. So then each one of us shall give account of himself to God” (Romans 14:10-12); “For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad” (2 Corinthians 5:10); “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). With is in mind, we can readily understand the motivation of Paul, in the preaching of the gospel: “Knowing therefore the fear of the Lord, we persuade men…” (2 Corinthians 5:10). 2) A Promise of Reward: “Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you…” (1 Peter 1:3-4); Paul said, “I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing” (2 Timothy 4:7-8); As also affirmed the Hebrew writer, revealing that, “without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him” (11:6). 3) Love: This motivator tops the list. Jesus said, “If ye love me, ye will keep my commandments” (John 14:15 ). Continued love will prevent disobedience. John also said, “We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepth himself, and the evil one toucheth him not” (1 John 5:18 ). If we love Christ, we will keep his commandments and will not go on sinning. When we do so, the evil one cannot fasten himself to us. Thus, being in subjection to God, we “resist the devil, and he will flee from you” (James 4:6). Parents can well understand this principle: You may chasten your child, and even impose physical punishment, if they fail to do as instructed. You may reward the child either monetarily or with some desired privilege, when they do well. However, when the child reaches a state of maturity and responds to the wishes/desires of the parent, out of love, the reward is great. How much greater when we respond to the desires/wishes of Jesus, out of love? “God so loved the world, that he gave his only begotten Son” (John 3:16 ), and “While we were yet weak, in due season Christ died for the ungodly…God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:6, 8). To this principle, the apostle Paul wrote, “For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again” (2 Corinthians 5:14). The love of Christ “constraineth us.” To constrain is to preoccupy, to compel, hold. Why was Paul preoccupied with the preaching of the gospel?: the love of Christ. There were two prominent sects, in the first century: Pharisees and Sadducees. “The Sadducees say that there is no resurrection, neither angel, nor spirit” (Acts 23:8). Josephus says, “The doctrine of the Sadducees is this: — That souls die with the bodies” (Antiquities of the Jews, Book XVIII, Chapter I). “They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades” (Ibid., Wars of the Jews, Book II, Chapter VIII). What motivated the Sadducees? It wasn’t out of a fear of punishment, or the promise of reward. What motivates us to devote ourselves to God?

When comparing our day and age with that of the godly men of the scriptures, it appears that our day and age reflects more the mind of Belshazzar: “thou are weighed in the balances, and art found wanting” (Daniel 5:27), than the mind of Paul: “Howbeit what things were gain to me, these have I counted loss for Christ” (Philippians 3:7), and that is due to unbelief. In a Psalm of David, he said, “The transgression of the wicked saith within my heart, There is no fear of God before his eyes. For he flattereth himself in his own eyes, That his iniquity will not be found out and be hated” (36:1-2). If the wicked really believed that “God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil” (Ecclesiastes 12:14 ), it would cause the wicked to imitate the demons that believe, “and shudder” (James 2:19 ). Often times individuals appeal to the difference in our day and age for justification to do evil. The word of God, however, affirms that it is “living and active” (Hebrews 4:12 ). When Israel sinned, during the time of Jeremiah, they were not encouraged to view obedience from an our day and age point of view, they were told, “Stand ye in the ways and see, and ask for the old paths, where is the good way; and walk therein, and ye shall find rest for your souls” (Jeremiah 6:16 ). One beauty of the word of God is that it does not change with the passing of time: “forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day” (2 Peter 3:8). If our lives do not even remotely compare to what the godly men of the scriptures knew and committed to in their lives, the problem is not with God, it’s with our hearts. The words of the apostles should echo in the deepest recess of our heart: “Be ye imitators of me, even as I also am of Christ” (1 Corinthians 11:1) and “The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you” (Philippians 4:9) and “Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble” (2 Peter 1:10) and “Remember them that had the rule over you, men that spake unto you the word of God; and considering the issue of their life, imitate their faith” (Hebrews 13:7). The only difference between then and now is veneer: our transportation is quicker, our houses are cooler/warmer, and our sunglasses are multicolored, but the heart of man remains the same; the need to preach the gospel remains the same; the efforts of false teachers to “speak perverse things, to draw away the disciples after them” (Acts 20:30) remains the same; our responsibility “to present your bodies as a living sacrifice, holy, acceptable to God, which is your spiritual service. And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God” (Romans 12:1-2) remains the same. Which brings us to our next subject: having a structured picture in our mind of what should/could be in terms of a life devoted to the Lord.

Structure is good, “God is not a God of confusion, but of peace” (1 Corinthians 14:32 ). Prior to this statement, Paul had instructed the Corinthians in the proper protocol of worship, all of which implied structure. Structure comes from the top down. God “gave some to be apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ:…of each several part, maketh the increase of the body unto the building up of itself in love” (Ephesians 4:12 , 16). In the church this structure was carried out and implemented by those responsible for the care/feeding of the body, i.e., the bishops/elders/shepherds. To those that have that responsibility, “Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account that they may do this with joy, and not with grief: for this were unprofitable for you” (Hebrews 13:17 ). When we look to the authorized functions of individuals and the church in the first century, we become aware of their various practices regarding prayer and fasting. “Now Peter and John were going up into the temple at the hour of prayer, being the ninth hour (Acts 3:1). “Peter therefore was kept in the prison: but prayer was made earnestly of the church unto God for him…many were gathered together and were praying” (Acts 12:5, 12). The prophets and teachers in Antioch that were ministering to the Lord “fasted and prayed” (Acts 13:1-3). Even during the time of the Babylonian captivity we find at least one man that had a regimented time of prayer: “And when Daniel knew that the writing was signed, he went into his house…he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Daniel 6:10). I am unaware of any particular structure the church may have followed in regard to prayer (apart from their regular assemblies), other than to know they did so. Why doesn’t the church do so today? It’s very possible that it goes back to the sin that so easily besets us, i.e. unbelief. Collectively, we desire that the borders of the kingdom be broadened in our area, yet, “ye have not because ye ask not” (James 4:2). Why did God grant Jabez “that which he requested,” i.e., “Oh that thou wouldest bless me indeed, and enlarge my border, and that thy hand might be with me, and that thou wouldest keep me from evil, that it be not to my sorrow!” (1 Chronicles 4:10 )? Maybe it was because he asked! If Christians truly believe that “The supplications of a righteous man availeth much in its working” (James 5:16 ), maybe we’d be more attuned to the lifting up of our voices in prayer collectively. With that said, as the line of authority comes to the elders, etc., a regiment of prayer is often not implemented. And brethren who lack the wisdom of qualified shepherds are, more times than not, “distressed and scattered, as sheep not having a shepherd” (Matthew 9:36 ), and fail to listen to anything outside of their own surmisings. On an individual basis, however, the responsibility lies squarely on the shoulders of the saints to continue “steadfastly in prayer” (Romans 12:12 ).

“God gave us not a spirit of fearfulness, but of power and love and discipline” (2 Tim. 1:7), i.e., self control. Paul said, of himself, “I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected” (1 Corinthians 9:27 ). He also admonished the Ephesians, when he said, “Look therefore carefully how ye walk, not as unwise, but as wise; redeeming the time” ( 5:15 -16).

Your suffocation from a lack of spiritual study and time of reflection is an all too common malady. The remedy, albeit simple in principle, is readily available. What guidelines were given to godly men, to lead them in life? To Joshua: “This book of the law shall not depart out of thy mouth, but thou shalt meditate thereon day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success” (Joshua 1:8). Kings of Israel: “And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites: and it shall be with him, and he shall read therein all the days of his life; that he may learn to fear Jehovah his God, to keep all the words of this law and the statutes, to do them; that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in the kingdom, he and his children, in the midst of Israel” (Deuteronomy 17:18-20). Timothy: “Till I come, give heed to reading, to exhortation, to teaching…Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all. Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee” (1 Timothy 4:13 , 15-16). What guidelines were exercised by godly men and women, in regard to prayer? Paul: “I thank God, whom I serve from my forefathers in a pure conscience, how unceasing is my remembrance of thee in my supplications, night and day…” (2 Tim. 1:3). Godly men: “I desire therefore that the men pray in every place, lifting up holy hands…” (1 Timothy 2:8). Anna, a prophetess, “she…departed not from the temple, worshipping with fastings and supplications night and day” (Luke 2:37 ). A widow indeed: “she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplication and prayers night and day” (1 Timothy 5:5). (It is true that circumstances placed Anna and the widow indeed in their various positions, however, there attention to prayer is not something that would come only after their youth had passed. Men/women cannot be lacking in their attention to prayer in their youth, and then be equipped to exercise it in their latter years). What guidelines were given to godly men and women, in the area of labor in the kingdom? Aged Women: “that they may train the young women to love their husbands, to love their children…” (Titus 2:4). Elders: “I gave you an example, that so laboring ye ought to help the weak” (Acts 20:35 ). The term laboring is to toil resulting in weariness. Brethren generally: “…God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works” (Titus 2:13-14).

Vivid examples that I could more readily incorporate into my life, are numerous. Those mentioned above are only a few, but they set a premise for the devotion of those who have gone before us.

There is no such thing as godliness made easy. Prophets, Kings, Apostles, and brethren generally were, in essence, not given the option to find avenues to more readily incorporate into their life, time for spiritual study and time of reflection. They were, however, told to “redeem the time, because the days are evil” (Ephesians 5:16 ).

It is understandable that time and opportunity is fleeting, and there simply does not seem to be enough hours in the day. However, we have no less time in our day and age than those who came before us, and as admitted, with all of our modern conveniences and time saving devices – which should afford us more time for prayer, meditation, and spiritual service, we actually have a greater opportunity to schedule our time, than they. Paul told the brethren of Philippi, “work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work for his good pleasure” (Philippians 2:12-13). “Wherefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not vain in the Lord” (1 Corinthians 15:58 ). You will be in our prayers, always.