Jesus on Prayer: Don't Babble, Just Talk Honestly, Come Boldly and Open Your Heart

“When you pray, don’t babble on and on as people of other religions do. They think their prayers are answered merely by repeating their words again and again. Don’t be like them, for your Father knows exactly what you need even before you ask him!”

(Matthew 6:7-8, NLT).

After discussing hypocrisy (refer to Matthew 6:5-6), Jesus next pointed to the practise of “other religions” and highlighted another truth about prayer. To “babble on and on” is to repeat the same words over and over, like a magic incantation. Many pagan worshipers believed that saying certain words and phrases and repeating them often would help them get through to their gods.

Jesus wasn’t belittling prayer or even the idea of being persistent in prayer, something that he would later encourage his disciples to do (Luke 18:1-8). And the prayer that Jesus taught his disciples has been repeated by church congregations and individual believers for twenty centuries. Instead, Jesus condemned the shallow repetition of words by those who don’t have a personal relationship with God and who are not thinking about what they are saying. Prayer isn’t magic, like waving a wand and saying “Abracadabra,” and God doesn’t offer secret formulas for us to use. Prayer is communication, one person talking to another. As this passage shows us, God is more interested in our hearts (our focus and motives) than our words. He wants us to approach him with openness, honesty, and sincerity, engaging our minds and emotions.

Think about this: Believers should come to God as to their loving Father, sincerely bringing specific needs. This statement that “the Father knows exactly what you need even before you ask him” doesn’t excuse believers from praying; it’s just that we don’t have to spend a long time reciting our needs. God doesn’t need our prayers, but he wants our prayers and knows that we need them. God knows you inside-out: thoughts, feelings, relationships, conflicts, dreams, anxieties, hopes, and needs. As your loving Father, he cares about you, his child. And as his child, you can approach your Father at anytime and anywhere, coming boldly into his presence (Hebrews 4:16). Open your heart to him. Amen.

THINK BIG. START SMALL. GO DEEP.

So You Want to Be a Calvinist? John Calvin on the Natural Knowledge of God

John Calvin opens the 1559 edition of his classic book, Institutes of the Christian Religion, with a discussion of how we know anything about God. According to Calvin, a true and full knowledge of God is only available through Scripture. However, Calvin insists that a natural knowledge of God is possible, which prepares the way for the full knowledge of God, and eliminates any human excuse for being ignorant of God’s existence or nature. Note especially Calvin’s argument for an implanted sense of divinity within human beings:

“There is within the human mind, and that by natural instinct, a sense of divinity (divinitatis sensus). This we take to be beyond controversy. So that no-one might take refuge in the pretext of ignorance, God frequently renews and sometimes increases this awareness, so that all people, recognizing that there is a God and that he is their Creator, are condemned by their own testimony because they have failed to worship him and to give their lives to his service. If ignorance of God is to be looked for anywhere, surely one is most likely to find an example of it amongst the more backward peoples and those who are really remote from civilization (ab humanitatis cultu remotiores). Yet, in fact (as a pagan has said) there is no nation so barbarous, no people so savage, that they do not have a pervasive belief that there is a God…

There has been no region since the beginning of the world, no city, no home, that could exist without religion; this fact in itself points to a sense of divinity inscribed in the hearts of all people…

There are innumerable witnesses in heaven and on earth that declare the wonders of his wisdom. Not only those more arcane matters for the closer observation of which astronomy, medicine, and all of natural science (tota physica scientia)  are intended, but also those which force themselves upon the sight of even the most unlearned and ignorant peoples, so that they cannot even open their eyes without being forced to see them.”

THINK BIG. START SMALL. GO DEEP.

References:

1) Institutes, I.iii.1,2; in Joannis Calvini: Opera Selecta, ed. P. Barth and W. Niesel, vol. 3 (Munich: Kaiser Verlag, 1928), 37.16-46.11.

2) The Christian Theology Reader, edited by Alister E. McGrath (Blackwell Publishers Ltd, 1995), pp. 57

Jesus on Prayer: More Private, Less Public

“When you pray, don’t be like the hypocrites who love to pray publicly on street corners and in the synagogues where everyone can see them. I tell you the truth that is all the reward they will ever get. But when you pray, go away by yourself, shut the door behind you, and pray to your Father in private. Then your Father, who sees everything, will reward you” (Matthew 6:5-6, NLT).

In using the word “hypocrites”, Jesus referred to many of the Pharisees and other religious leaders who wanted people to think they were holy. They even used public prayer to get attention (Eugene H. Peterson paraphrased verse 5 in The Message as: “[When] you come before God, don’t turn that into a theatrical production… All these people making a regular show out of their prayers, hoping for stardom! Do you think God sits in a box seat?”). Jesus called them hypocrites because they were not actually praying to God; instead, they were putting on a show for an audience who would revere them for their apparent holiness. Their motive was pride.

Now, by saying, “when you pray”, Jesus was assuming that his followers would pray. He wasn’t saying people shouldn’t pray in the synagogues (or church) or even on “street corners” for that matter, but that prayers shouldn’t be done for show. We find the reality and depth of prayer not in public but in private communication with God. Corporate, public prayer can be powerful, and such prayers were vital to the early church and have an important place in churches today. But people who pray more in public than in private should consider their motives. If they really want to communicate and fellowship with God, they should go alone into a room, “shut the door” and pray. Praying only where others will notice may indicate that their real intention is to please people, not God. The only “reward” or results from the prayers of hypocritical religious leaders would be esteem from their earthly audience.

The prayer life of Jesus’ followers should differ radically. When we pray in public, pride can easily creep in. We can be overly concerned with using the right words and phrases, or about being politically and religiously correct. We may even be tempted to use prayer to spread gossip about others or to let everyone know of our spiritual accomplishments. But in private prayer, we eliminate pride from our motives; we humbly pour out our emotions to God, express our true thoughts and feelings, and listen in the quiet for God’s answers.

Think about this: Prayer should be a habit and a vital part of our lives. Apostle Paul wrote that Christians should “never stop praying” (1 Thessalonians 5:17), implying that we should pray at all times of the day and in all locations, including home, office, school, malls, and presumably, “street corners.” Most believers today probably won’t shout out prayers in a crowded mall or business district, but we may be tempted to make a show of our piety in religious settings (worship services, small groups, Sunday school classes, prayer meetings, Bible studies, etc.). At those times, we should guard our motives, remembering that God is our primary audience, not the people in the group. Our biggest problem, however, is that we may limit our prayers to those locations. Instead, God wants to hear from us as we drive, before and during important meetings, while working in the kitchen or garden – in all of life’s routines. We also need to spend extended time with the door closed behind us, listening to our Father and humbly presenting ourselves and our need to him.

Where will you choose as your place of private prayer?

When will you begin to spend personal time with your Father?

THINK BIG. START SMALL. GO DEEP.

Jesus said, "You have Heard the Law that Says... But I Say..."

Jesus told passage below to his disciples

“You have heard the law that says, ‘A man can divorce his wife by merely giving her a written notice of divorce.’ But I say that a man who divorces his wife, unless she has been faithful, causes her to commit adultery. You have also heard that our ancestors were told, ‘You must not break your vows; you must carry out the vows you make to the LORD.’ But I say, do not make any vows!... Just say a simple, ‘Yes, I will,’ or ‘No, I won’t.’ Anything beyond this is from the evil one.

You have heard the law that says the punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth.’ But I say, do not resist an evil person! If someone slaps you on the right cheek, offer the other cheek also… You have heard the law that says, ‘Love your neighbour’ and hate your enemy. But I say, love your enemies! Pray for those who persecute you! In that way, you will be acting as true children of your Father in heaven. For he gives his sunlight to both the evil and the good, and he sends rain on the just and the unjust alike.”
(Matthew 5:31-34, 37-39, 43-45, NLT).

Three times in passage above I read of Jesus stating, “You have heard the law that says.” In each case, Jesus repeated the common understanding of one of God’s laws and then showed how it had been distorted by widespread misinterpretation. The laws for divorce had gradually been reshaped into a freewheeling policy in which men could obtain divorce on a whim. In other settings (see Matthew 19:1-9), Jesus referred to the origin of marriage in the Garden and the designed lifelong nature of the relationship. Marriage, like everything else in creation, was marred by the fall of humanity. While stating what the law allowed due to the sins of people, Jesus still maintained the value of commitment in marriage. Although unfaithfulness might be a reason for a divorce, the damage of adultery also could be repaired with genuine repentance, forgiveness, and reconciliation.

A person’s plainspoken “yes” or “no” ought to be as dependable as any elaborate vow. If someone can’t depend on our word, a vow does not increase our integrity. Jesus also rejected the idea that offenses of any kind must be retaliated. He showed his followers a radical alternative: going the second mile, turning the other cheek, loving one’s enemies. The idea of loving enemies goes against common sense. Jesus knew that common sense may cause us to respond contrary to God’s heart in a matter.

Think about this: Jesus must have had a twinkle in his eye when he pointed out that God “sends rain on the just and the unjust alike,” thereby sparing a lot of us from a good deal of embarrassment. Few of us can escape the reality of today’s passage (passage above). Jesus exposes the raw edge of many lives. His words uncover what we might try to keep hidden. Do this – Before the Lord, examine yourself to see if you have applying the law to the lives of others while exempting yourself from God’s call to deep personal integrity.

Thank Lord Jesus for his continual mercy,

and ask for his power to heal your own attitudes and actions.

THINK BIG. START SMALL. GO DEEP.

Reference: Life Application Study Bible Devotional: Daily Wisdom from the Life of Jesus (Tynadale House Publishers, Inc., 2011).

The Nicene Creed on the Divinity of Christ

The “Nicene Creed” is widely regarded as the basis of orthodox Christianity in both the eastern and western churches. Although its focus is Christological, its importance relates to its function as a “rule of faith” within the churches. As part of its polemic against the Arians, the Council of Nicea (June 325) formulated a short statement of faith, based on a baptismal creed used at Jerusalem. This Creed was intended to affirm the full divinity of Christ against the Arian understanding of his creaturely status, and includes four explicit condemnations of Arian views, as well as its three articles of faith.

As the full details of the proceeding of Nicea are now lost, we are obligated to rely on secondary sources (such as ecclesiastical historians, and writers such as Athanasius and Basil of Caesarea) for the text of this creed. Note that the translation provided here is of the Greek original, rather than of the Latin version of Hilary of Poitiers. Note also that the term “Nicene Creed” is often used as a shorter way of referring to the “Niceno-Constantinopolitan Creed”, which has a significantly longer discussion of the person of Christ, and also makes statements concerning the church, forgiveness, and eternal life.

“We believe in one God, the Father, the almighty, the maker of all things seen and unseen.

And in one Lord Jesus Christ, the Son of God; begotten from the Father; only begotten – that is, from the substance of the Father; God from God; light from light; true God from true God; begotten not made; of one substance with the Father; through whom all things in heaven and on earth came into being; who on account of us human beings and our salvation came down and took flesh, becoming a human being; he suffered and rose again on the third day, ascended into the heavens; and will come again to judge the living and the dead.

And in the Holy Spirit.

As for those who say that ‘there was when he was not’, and ‘before being born he was not’, and ‘he came into existence out of nothing’ or who declare that the  Son of God is of different substance or nature, or is subject to alteration or change – the catholic and apostolic church condemns these.”

THINK BIG. START SMALL. GO DEEP.

References:

1) H. Denzinger (ed.), Enchiridion Symbolorum, 24-5 edn (Barcelona: Herder, 1948), pp. 29-30.

2) The Christian Theology Reader, edited by Alister E. McGrath (Blackwell Publishers Ltd, 1995), pp. 7

John Owen on the Sovereignty of God

John Owen (1616 – 24 August 1683) was an English Nonconformist church leader, theologian, and academic administrator at the University of Oxford.

During the course of his exposition of Psalm 130:5-6, which was first published in 1668, John Owen set out the characteristic Reformed emphasis on the total sovereignty of God as Creator, by which every aspect of the creation has been ordered by God. Despite the disruptive effects of the Fall, Owen insists that every aspect of the creation remains under God’s sovereign authority, by which God is able to determine his will for every aspect of his creatures. For Owen, and the Reformed tradition in general, the doctrine of the sovereignty of God finds a special application in the area of election; whether an individual is saved or not depends solely upon the will and the good pleasure of God. Here, Owen explores related insights, focusing on the creation in general.

“[God] made all this world of nothing, and could have made another, more, or all things, quite otherwise than they are. It would not subsist one moment without his omnipotent supportment. Nothing would be continued in its place, course, use, without his effectual influence and countenance. If anything can be, live, or act a moment without him, we may take free leave to dispute its disposal with him, and to haste unto the accomplishment of our desires. But from the angels in heaven to the worms of the earth and the grass of the field, all depend on him and his power continually. Why was this part of creation an angel, that a worm; this a man, that a brute beast? It is from their own choice, designing or contrivance, or brought about by their own wisdom? Or is it merely from the sovereign pleasure and will of God? And what a madness it is to repine against what he doth, seeing all things are as he makes them and disposeth them, nor can be otherwise! Even the repiner himself hath his being and subsistence upon his mere pleasure… All is one; whatever God doth, and towards whomsoever, be they many or few, a whole nation, or city, or one single person, be they high or low, rich or poor, good or bad, all are the works of his hands, and he may deal with them as seems good unto him.”

THINK BIG. START SMALL. GO DEEP.

References:

1) Exposition of Psalm 130; in The Works of John Owen, vol. 6, ed. W. Goold (Edinburgh: Johnson and Hunter, 1851), pp. 626-7.

2) The Christian Theology Reader, edited by Alister E. McGrath (Blackwell Publishers Ltd, 1995), pp. 114-5. 

Jesus, the Law Above the Law

“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matthew 5:17-20, KJV).

For average person listening to Jesus at that time, the Law of Moses was everything! The Law, the shorthand term for the first five books of the Hebrew Old Testament, was undeniably present in every situation people encountered. That law, with the multiplied traditions surrounding it, governed almost any action a person might need to take each day. Already Jesus’ challenging of traditions (human traditions, the Pharisees’ many traditions!) was being seen as an attack on the underlying law of Moses. Here Jesus formally disarmed those who would accuse him of trying to destroy or replace what God had already given his people.

Jesus warned anyone speaking on his behalf to take care not to ignore the least commandment or influence others to do so, because they would not have standing in God’s Kingdom. God’s laws were still to be taught as the ultimate standard of behaviour. “Whosoever shall do and teach [God’s laws]…” Then Jesus shifted the focus slightly to include the idea of righteousness. Jesus was not exactly complimenting the teachers of religious law and the Pharisees as paragons of righteousness; he was pointing out that genuine obedience to God would require greater and substantially different righteousness than these current leaders could muster. As guardians of the law, these leaders claimed to be obedient to it, yet Jesus pointed out on numerous occasions that these guardians invalidated the law by their contrived interpretations.

At the heart of this statement is Jesus claim to fulfil the law and the prophets. Jesus was “not come to destroy [the law or the prophets], but to fulfil it.” He was deliberately pointing to himself as the living standard of God’s laws. He also warned the scribes and Pharisees that their brand of righteousness would not gain them access to heaven. Think about this: The Pharisees were proud of their reputation. Yet the Old Testament prophet Isaiah declared that “all our righteousness are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away” (Isaiah 64:6). In other words, we can’t save ourselves by our good works – only by God’s mercy and grace, only by faith (see Romans 1:17). Only in Jesus. Only Jesus.

THINK BIG. START SMALL. GO DEEP.