What is the core reason why you choose to have a relationship with Jesus Christ?

Good morning Daniel!

Thank you for the opportunity to give some input and my answer to the question you pose. But before embarking on my ramblings, may I comment on something you said?

You said, “as I wrestle with this question”.

I am please to see that you are wrestling (I like and use that word extensively but not in the pseudo–wrestling format of the WWF!!!!) with what I consider fundamental issues of faith in general, and of our Christian faith in particular! Bravo! These questions continue to surface throughout life, in my experience, but take on different hues and nuances each time they do. We must be careful that we do not, as Paul cautioned continually dwell on the SAME ELEMENTARY issues over and over.

Heb. 5:12 In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food!

Heb. 6:1 Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, 2 instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment.

Contrary to what some would take from Paul's instruction, I assure you that this teacher still faces questions of faith and some are 'elementary' in nature!

But I want to assure you that a faith which is not continually facing and meeting challenges is one that is merely dogma, distant and dry, intellectual candy but experiential flotsam! So, welcome to the Christian dialogue on what constitutes our faith. I want to say “Thank you” for the opportunity to engage you and this question with which you wrestle! I will be interested in your conclusions after getting several responses!
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What is the core reason why I, David, choose to have a relationship with Jesus Christ?

I am approaching this from a personal, experiential perspective rather than the theological theoretic perspective of why I should choose a relationship with Jesus Christ. It goes without saying that God has called, God has regenerated, God has enabled . . .

But even in the world of faith, and particularly within our theological understanding, there comes a point at which we make the conscious decision to acknowledge Jesus Christ as our Lord and Saviour. I understand your question to be, why did I make such a decision? Before getting to that, may I take a few of detours?

Detour #1. God in his wisdom has created humanity as a complex conglomeration of various drives and abilities. By this I would mean our emotions, our intellect, our hungers or desires, our capacities. There are aspects of religion in general which appeal to any of these individually, and I would suggest that as you survey christendom, you can see specific denominations which cater to more individualistic aspects of this created whole. So, this detour was to bring to the front the idea of complexity of humanity.

Detour #2. St. Augustine said that we are restless until we find our rest in God (paraphrase). in other words, as the writer of Ecclesiastes says, God has placed eternity in our hearts. Or, to put it another way, there is sense of incompleteness which is an inherent aspect of human existence. yes, this even in spite of the complexity mentioned in #1.

Detour #3. To make it eminently personal, there was a time in which you sensed a personal incompleteness in your life. You found that Jeanette, from all of the ladies you had encountered met that need and those needs of your incompleteness in a way no one else could. Options! You were faced with a dilemma – should you make a commitment to this one or should you continue to look perhaps for someone who would meet your incompleteness in a better way?

Detour #4. I know that you sensed that all of the incompleteness with which you were created would be met in a relationship with Jeanette, so you became married. Now I ask you to consider, in an objective way if you can, how you, Daniel are more complete today than when you were prior to your marriage to Jeannette! You may believe and feel that things are “as they were meant to be” and that is true because now you see the fulfillment of the completeness without which you were born!

Now let's get back on the main road again.

If we are honest, heritage play a significant role in our religious perceptions and experiences. This is good to a point, but at some place in our adult life, we need to come to the point where we make the decisions our own and our own convictions are rooted in the decisions we have made. It is at this point that you are asking me to share why I am involved and dedicate my life to the relationship with Jesus Christ.

All of the detours are significant for me.

• The recognition of the incompleteness in myself, the options of various religious avenues to satisfy that deficiency.
• The encounter with Christianity through the parental home.
• The encounter of faith though denomination closeness.
• The exposure to various formats of the Christian faith – Mennonite, Calvinistic, Arminian, reformed, Charismatic, Catholic, Orthodox (Greek, Russian, eastern), Coptic . . .
• The gradual realization that these were merely peripheral to the deficiency I was seeking to remedy.

You may notice that there is highly intellectual component to my faith journey! And, my own graduate studies have been their own instigation and continue to be one, to search out the genuineness of faith traditions.

Now, in spite of all of this, or perhaps because of all this, I came to the point where I realized that more than a “church”, or a denomination, or a religious tradition, what characterized my personal incompleteness was not going to be completed in any of these formal pursuits!

Through my study of the Word of God I came to realize that God's desire and plan for humanity was to allow them the privilege of relationship with Himself. We gain glimpses of this in the Hebrew Scriptures as we see those whom God permitted to have a closer relationship with Him – Moses, Abraham, David, Nathan, Samuel the prophets . . . but these were mere mirages, so to speak, they spoke of some other reality which we were to anticipate. true to his word, God provided that “in the fullness of time”, “when conditions and timing was right according to His divine plan”, God sent His Son.

Yes, we know that in an intellectual way, in a historical way, and in a biblical way. But THE pivotal fact on which my decision hinged and hinges, was the fact that this was the final step in God making HIMSELF available for relationship in a new and personal way which had previously not existed! Immanu-el - God WITH US. There it is! In bold face! God placed Himself in the world as a means of providing us with unequivocal evidence that He was there to remedy the incompleteness with which we struggled!

Jesus commented, Matt. 11:28 “Come to me, all you who are weary and burdened, and I will give you rest. ” There it is! the promise of rest, of freedom from struggle to satisfy that incompleteness with which we were born!

It was jeremiah who stated it centuries prior in these words, Jer. 29:13 “You will seek me and find me when you seek me with all your heart.” There is another key ingredient: we do not merely come to Jesus and find rest, as good as that may be, like purchasing something which temporarily satisfies at some store! No, this satisfaction, this completeness, this rest comes only to those who do so with “all there heart”! There are no half measures here, no trial periods, no quasi-faith involved! It is all or nothing, because Jesus permits no competition! Man cannot serve God and money is one way of this being declared by Jesus!

So, in summary, why has David chosen to be in relationship with Jesus Christ? He is the only way that gives coherency to all of life, to me individually and to the way in which I see culture unfolding. The exclusiveness of Jesus claim, stands strong and heralds across time, “I AM THE WAY, THE TRUTH AND THE LIFE, NO ONE COMES TO THE FATHER EXCEPT THROUGH ME!”

It is in Him that I have found the answer to the incompleteness of life and the cohesiveness of personal, family, religious and cultural life. But more than that, this becomes the experiential base for believing that what God has said will also come true regarding the future! Hallelujah!

I do hope this in some way gives you an answer to your question!

David

Jethro – Abundance

One commentary on this Parashah serves only to whet one’s appetite for a deeper investigation of all that is intimated. Its title gives us a hint of the abundance that is here for us to explore. We will glance at Jethro and his instruction to Moses and then mention a few comments on the dramatic event at Sinai.

JETHRO WORSHIPS AND ADVISES

“Now Yitro the priest of Midyan, Moshe’s father-in-law, heard about all that God had done for Moshe and for Isra’el his people, how Adonai had brought Isra’el out of Egypt.” (18:1)

Yitro journeys to reunite with Moshe, and he brings Moshe’s wife and children to Har-haElohim (the mountain of God – 18:5). One is immediately brought to think of the parallels which exist with the reunion of Ya’akov and his family (Genesis 37:1–2; 47:27–28). Moshe meets Yitro near Sinai [Ramban] and excitement builds, on the brink of God’s confirmation of promises made at the burning bush to worship God on this mountain (Ex. 3:1, 12).

Yitro has heard what God has done – splitting the sea for safe passage, destroying the Egyptian army, rescuing the Israelites – and is moved to worship. The text says that “Yitro rejoiced … and brought an offering”. In a polytheisitic culture, the hand of God in action demonstrated unique power and called for the same response which Isaiah experienced – worship. Yitro recognizes the uniqueness of Adonai and worships Him by bringing an olah (ascent offering) and offering z’vachim (offerings) at a covenant meal, which he eats near the mount with Aharon and the elders of Isra’el (18:12; Gen 8:20)

Yithro observes Moshe in his daily routine of “settling disputes for the people … from morning to evening” (18;13), sitting alone (18:14) and advises a better way – “it’s not good”, “you’ll wear out”, “it’s kaved (too heavy)”, and “you can’t do it alone” (Ex. 18;17, 18; cf. Ex. 17:12). Yitro uses the identical words which the LORD spoke to Avraham while he was on the mount with Yitzchak: “”Sh’ma b’koli (Listen to my voice! Ex. 18:19; cf Gen. 22:18). “I will advise you, so that God may be there with you” (Ex.18:19, Fox).

Moshe must lead by example: et-ha-derech yelchu vahh (the way, they must walk in it, Ex. 18:20). Moshe must also delegate authority to judges – able men who fear God, truthful men who do not take bribes. These men will share the burden, v’tsiv’cha Elohim (and God command you so! Ex. 18:23)

“IN THE THIRD MONTH …”

What God had told Avram (Gen 15:13) and Moshe (Ex. 3:12) now comes to pass. The moment begins with a break in the narrative structure. “Ba-chodesh ha-shlishi” (in the third month) signals the start of a new narrative. The utter newness of it all breaks continuity with the last verse of the prior section [Fox, p.364]. It is the day of Sivan, the day of the new moon [Shabb. 86b, Rashi]. The people leave R’fidim (Ex. 17:1, 8) and encamp opposite the mount of the Lord (Ex. 19:2).

God calls; Moshe ascends. It is morning of the second day and Moshe is commissioned by God. As a prophet he is the ear of the people to God, and the mouth of God to the people. ‘Tishm’u b’koli” (listen to My voice) is the crucial idea – “Im shamo’a tishm’u b’koli (if you listen diligently to My voice)” and keep My covenant, then you will be to Me a s’gulah (treasure) from among all peoples” (Ex. 19:5). There it is – a new dimension to what chosen means – treasured, valued, cherished! Isra’el is God’s called, chosen treasured people! This is our heritage as believers today (Romans 11).

Here we are given a link between Sinai and today. In Haftarah Yitro, we read of the commissioning of Y’sha’yahu in which he sees a vision of the LORD, high and lifted up seated upon His throne (Isaiah 6:1). The house is “filled with smoke” the s’rafim (guardian angels) are singing ‘Holy, holy, holy!’ and the doorposts shake ‘at the sound of their shouting’ (Isaiah 6:2–4). Y’sha’yahu hears the voice of God and responds, “Send me!” (Isaiah 6:8, 9). His message to a people who are hardened for judgment is a preface to God’s plan announced in chapter 9 – the zeal of the ADONAI-TZ’VAOT (the Lord of Hosts) will guarantee the Davidic throne. Messiah will come! (Isaiah 9:6, 7).

“ADONAI CAME DOWN … MOSHE WENT DOWN”

“Adonai came down onto Mount Sinai, to the top of the mountain; then Adonai called Moshe to the top of the mountain; and Moshe went up.” 19:20

The clouds descend around Sinai, and a nation, ritually purified, having washed their clothes, cleansed at mikveh, and abstained from sexual relations for three days is prepared to meet God (Deut. 4:36; Psalm 18:9 (10); Ex. 19:14, 15; Leviticus 15:16–18; Shabb. 86a). The prophet Moshe is called as representative of Isra’el to come into the presence of God. We are told, “Moshe went up.” What an invitation! But also, what potential for fear! Obedience is the continuing call of God throughout the history of Isra’el. Here it is personified in the action of Moshe’s going up.

This interaction between God and Moshe is preparatory to what follows. His holiness will not allow for the people to make a mistake and pursue their natural desire to follow Moshe into the presence of God. God’s admonishment is precise and concise: “Warn the people … or many of them will perish … Even the cohanim …”. There was no place for privilege to be exercised in coming to the mountain and into the presence of God – Moshe’s advocacy was to be unique.

As Moshe attempts to assure God that things are looked after with their prohibitions in place, God knows differently. Temptation exerts a strong pull, particularly in a socialized context! The reiteration thunders to Moshe, “Go, get down! … so Moshe went down”. God is protecting his chosen, cherished, and treasured people! Once again the obedience of Moshe demonstrates His deep understanding of the task to which he has been called as prophet and leader and his profound insight to the privilege he has been given in entering the holy, awesome presence of God Almighty!

APPLICATIONS:

GOD’S COMMENTARY

“You have seen what I did to the Egyptians, and how I carried you on eagles’ wings and brought you to myself …” (Ex. 19:4).

Like so many passages of scripture, this verse is one which we often glance over without stopping to listen to what it is saying. If the verse is read in isolation, it can be understood that whatever its reference, it must have been the experience of those who heard God speaking that he had carried them above the trials of life with which we are entangled. Somehow these people must have experienced the supernatural power of God aiding them through life so that He could comment, “I carried you on eagle’s wings …”.

But if we read that same verse against the background of the experience of Isra’el in the previous three months, our perception is altered. How could this be the conclusion of experience? Notice the list:

• Increased work requirements – Exodus 5
• Fear of pursuit –Exodus 14:10ff
• Lack of drinkable water – Exodus 15:22ff
• Lack of food – Exodus 16:2ff
• Lack of water in the Wilderness of Sin – Exodus 17:1ff

How can the concept of “being carried on eagles’ wings” be rationalized with the experiences they had endured? Such is the challenge of the paradoxes of Scripture and life!

Isn’t that our experience as well, that when we face the trials and problems of life going forward, we are challenged by their apparent insolubility, but in retrospect we praise God for His faithfulness in carrying us as it were on “eagles’ wings” through the difficulties of life? As Israel stood at the foot of Sinai, their retrospective look became a testament to the faithfulness of God through the overpowering challenges of the necessities of life. It is against the backdrop of His faithfulness, that the events of Sinai were to be cast in all of their drama and power. Isra’el would never be the same – God was with them – and with us!

MOSHE APPROACHES

“So the people stood at a distance, but Moshe approached the thick darkness where God was.” Exodus 20:21.

Here is a verse which lies in the shadow of the Ten Words and perhaps is never really considered. But it is a verse which honors one’s pause to reflect. Artists often portray God surrounded by light and we often think of Him sitting on His heavenly throne adjudicating the creation in glorious splendor. Seldom do we stop to consider the implications of the “thick darkness where God is”. Viewed from a biblical, historical or personal perspective, there have been times when God seemed distant, enshrouded in the darkness which separates Him from life.

• The current horrific disaster of the tsunami would fit into such a context – where was God?
• The genocides which still mar our world cry out of the darkness!
• The cross was a time of darkness both literally and in the lives of the disciples
• The great wars of the past century were times when evil seemed to prevail
• Personal examples are many

In each case the question which comes to the forefront of our minds is, “Why, God?” or “Where is God in such destruction or evil?” But as we allow ourselves to sit at the foot of Mount Sinai, to experience the horrific noise and natural phenomena which accompany the thick darkness, we are assured by Moshe that God is there! As Francis Schaeffer wrote, “He is there and he is not silent!”

It is this triumphant perspective which allows us to see in this Parashah and through this Parashah with its Ten Words, not a legalistic list of requirements, but the path to the abundance (Yitro) of the presence of God Himself! May we worship Him as did Yitro! May our response be that of Isra’el, “Na’aseh v’nishma ( We will do and we will listen)!”

GIVING (4)

We are not left with the mere command or insinuation of giving. No, Paul goes on to tell us, as Jesus himself did, that there are results from selfless giving.

Recall that Jesus said, “Give and you will receive gifts – the full measure, compacted, shaken together and overflowing, will be put right in your lap. For the measure with which you measure out will be used to measure back to you!”

Paul puts it this way:
1. God multiplies the seed (giving) an increased in the harvest. 2 Corinthians 9:10.
2. We will be enriched in every way so that we can be generous in everything. v.11.
3. Our generosity will cause others to thank God, not us! v.12.
4. By our generosity, we give testimony to the truth of the Good News of Jesus Christ – v.13. Note here that there is a close tie between our confession of salvation and our generosity!
5. We are drawn to community with those who receive our donations – v.14.

Lord, help me to put into practice more of the giving which is motivated from my love for you and your love for me! “Thanks be to God for his indescribable gift!”

GIVING (3)

What began as a look at our responsibility in giving, is turning into quite a search, but a fruitful one for me. I do hope you enjoy!

The Macedonians demonstrated complete selflessness in their giving for the believers in Jerusalem. What an example for us! But as Paul continues his letter, we see that he shares the reason for their motivation.

“For you know how generous our Lord Yeshua the Messiah was – for our sakes he impoverished himself, even though he was rich, so that he might make you rich by means of his poverty.” (2 Corinthians 8:9)

I believe we are to understand that the example of Jesus own “setting aside”, “impoverishment” is the pattern for our giving. Extreme? Perhaps, but nonetheless, that to which we are called. This will be supported shortly.

Let’s try and encapsulate what we have seen so far about giving:
1. Where our wealth is, is where our hearts are.
2. Our generosity or stinginess is connected with what light we have from God.
3. Our blessedness is tied to our giving to help others before ourselves.
4. The pattern was set by Jesus himself.

We haven’t quite reached our destination but we are approaching it!

As we turn to 2 Corinthians 9 we see that the topic of giving continues against the backdrop which we have just outlined.

Starting in verse 6 we read, “Here’s the point: he who plants sparingly also harvests sparingly … for God loves a cheerful giver.”

Is it ironic or what – God leaves the decision up to us as to how we give but sets before us two concrete examples of totally selfless giving in the Macedonians and Jesus himself. He then adds the trailer, “God loves a cheerful giver” taken from Proverbs 22 as if to say, we are to give even to the point of personal disadvantage … and do it with a smile! I don’t know about you, but this seems to be more than can be expected of Christians. You know I have this to pay and that and that and … the list goes on. But if we are truly interested in being Jesus’ disciple, isn’t that what we are called to do?

It is then that we have that wonderful verse:

“God has the power to provide you with every gracious gift in abundance, so that always in every way you will have all you need for yourselves and be able to provide abundantly for every good cause – as the Tanakh says, “He who gives generously to the poor his righteousness/charity lasts forever.”” (2 Corinthians 9:8, 9 quoting Psalm 112:9)

“He who plants sparingly also harvests sparingly.”

[To be continued.]

GIVING (2)

My intrigue continued on this topic of giving and my search led me tp 2 Corinthians 9:8 where I read,

“GOD IS ABLE to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work.”

As I view that verse from one perspective, I am elated because I can see that I am the recipient of all things at all times, for all that I need. I like that, particularly in a society which is immersed in materialism. But is that really the heart of what is being said here? To answer that, we need to stand back and take a broader look. What do we see?

The first thing when you examine the text or Paul’s second letter to the Corinthians is that this verse is part of a topic which begins at the start of chapter 8 and which runs through to the end of chapter 9. Let’s see if that can help give us a better slant on what Paul is really saying here.

First, we see that the instigation for this topic was the financial need which was present within the church in Jerusalem among the widows and orphans. Paul had urged his churches to give to help those in need.

Secondly, he focuses specifically on the circumstances and contributions of the Macedonian congregation (Philippi or Thesslonica?). These people were not only under persecution politically for their faith (“severe trials”), they were also “desperately poor”. That would be sufficient reason for many to conclude that they had nothing to give to the cause in Jerusalem. But note their response! “They have given beyond their means.” (v.3) Now stop with me for a moment and try to understand what that means. Those were not the days of mortgages, credit cards, large debt… but rather a cash society. The money they had would be used for day to day living and yet Paul describes them as being “desperately poor”. I think it is safe to conclude that, like the widow, they were giving money for the believers in Jerusalem which they needed for their own family’s sustenance! In other words, they were giving the very money which would provide for their necessities! Is this what it means to have a “good eye”? Let me ponder that some more.

But as if that were not sufficient, Paul goes on to show that they were eager to give to help – “They begged and pleaded with us for the privilege of sharing in this service to God’s people.” This strikes me profoundly! Here we see that these people in Macedonia so understood what Jesus meant when he said, “Give and it will be given to you …” that they were willing to put themselves, their families at risk to help others.

Just today, Sunday January 2, 2005, the news story is reported of a Swedish mother’s valiant attempt to save her children from the coming tsunami. She faced this danger putting aside all personal advantage for the sake of her three sons, rushing out toward the wave to save her children. Thankfully they were all saved and live today!
Is that what Paul is saying these Macedonians demonstrated – selfless giving, fearing not for self but for the lives of others?

I’m starting to see that our money and our ‘seeing’ are vitally connected!

[To be continued.]

Giving (1)

As I was reading recently in Matthew, I was surprised to see the way in which David Stern (Complete Jewish Bible) had added some detail to the context of a familiar passage. In Matthew 6 starting at verse 19, he divides the paragraphs slightly differently than many other translations putting together verses 19–24. Thus he draws together the concept of where our treasure is with our ‘eyes’. Verse 19 reads,

“’The eye is the lamp of the body’. So if you have a ‘good eye’ [that is, if you are generous] your whole body will be full of light; but if you have an ‘evil eye’ [if you are stingy] your whole body will be full of darkness. If then, the light in you is darkness, how great is that darkness.”

I had never connected those two ideas together before but decided that perhaps it merited further investigation.

I was familiar with Luke 6:38 which speaks of our need and responsibility to be giving people and the extraordinary way in which God promises to respond to that giving – “full measure, compacted, shaken together and overflowing will be put right in your lap …”

I was also familiar with Jesus reflection and observation of the episode in the Temple area where the offering box was kept. Here we are told that Jesus sat down and watched as the retinue of worshippers dropped their offerings into the boxes. Yes, the rich gave their large sums! But along comes a widow who places two small coins into the box and becomes the instigation for an object lesson for the disciples. “Yes, I tell you, this poor widow has put more in the offering box than all the others making donations.”

Did I read that correctly? “… than all the others making donations …”. Impossible we react – how can that be? But here we begin to see that Christianity in its purest and biblical sense has a different way of reckoning than we are used to in our economy driven cultures. Jesus goes on to explain His perspective:

“For all of them, out of their wealth, have contributed money they can easily spare; but she out of her poverty, has given everything she had to live on.”

Things are becoming clearer, but I am not sure that I like what I see. Perhaps Stern is right in that our ‘eye’ and our ‘wealth’ are more closely associated than we want to believe.

[To be continued.]

Prayer

I must confess that I did not anticipate that such a brief comment about prayer would lead to more thoughts on the subject but I want to thank you for doing so since I am motivated to share some further insights.

Just yesterday as I was reading the newspaper, I cam across a headline to an article on car design and was motivated to modify it into this context on prayer: In Prayer, the Past is Prologue to the Present. As I have given some time on a walk to this subject, may I share some with you?

there are certain aspects of history which we need and do know in terms of our spiritual lives:
1. We have a national history of Israel presented in order to be the means, the womb, the context into which God has placed the birth of His Redeemer, Jesus Christ. Although this national history is not ours, it is one that we know fairly well, more or less because of the many stories which we learn as children. It is within the learning of this history that we come to the second, more significant, at least for us, aspect of,
2. redemptive history. This we understand as being more significant since our personal salvation hinges on it. We know of the creation, the fall, the covenants . . . the coming of Jesus, His death and resurrection and ascension. But we are often tempted to see only the result of this whole redemptive history - our personal means of escaping hell. I am aware of the season of Easter and Christmas when we try to emphasize the true meaning of these historical events, but they are largely lost as far as impact is concerned! They become largely ceremony!

I agree with you that history, nationally and as far as a factor in faith is concerned is largely something we give mental assent to as being important, but about which we are largely ignorant! Worse yet, is our focus on the immediate so that we do not even give consideration to the possible benefit of an alternative perspective and need for such learning of history.

How does this impact our prayer life? In significant ways I believe.
1. Our prayers have a tendency to reflect our practical bent and become a shopping list of requests which we want God to somehow bring to reality in our lives.
2. Our lives are easily lived at a low faith level due to the easy way in which the Adversary is able to convince us of the futility of a deeper walk with God.
3. Our concept of Christian faith and belief becomes tolerated as mediocrity!
4. We lack the understanding of the value of true discipleship - of taking up our “execution stake” (David Stern - Complete Jewish Bible) daily - of forsaking those dear treasures which detract us from total commitment to Christ!
5. We are content with a superficial faith and in the process interpret blessing in terms of materialism rather than the depth of understanding which comes from a 'whole' spirit, one infused with the very breath of God in a moment by moment abundant life.
6. Our lack of historical context means that we do not see the working of God through history as a means of relating to our present faith walk and so look for ways to curry favour with God rather than depend on His limitless atonement!

Now lets examine some of the more positive ways in which the biblical example of prayer within the context of history alters or augments our faith journey.
1. The historical perspective tends to minimize the ME emphasis of our society and culture. Others have walked this way before and I stand in the line of many who have faithfully found God to be the answer to their deepest needs.
2. The historical perspective helps me see that I am part of a connected community within the contemporary world - yes, believers around the world share in this dynamic of prayer and faith, perhaps with different means of expression, but with a commonality which has its roots deeply tethered to the foundations in Israel, in Christ, in Hope and Love!
3. The historical perspective further helps us understand that the circumstances which I face, and for which I often ask some way of escape, are not unlike that which has transpired through the lives of committed people down through the history of faith. I need then to understand that perhaps there are greater needs which I have than the ones which are satisfied with materialistic answers.
4. The historical perspective reminds us of the ways in which we individually and corporately can drift into unfaithfulness, compromise and eventually find ourselves in antagonism to the very God we say we serve, all the while we go through the motions of worship!
5. The HP helps us see that we have been invited to be part of a large movement, the Kingdom of God, and as such must place its priorities above those of personal ease.
6. The HP helps us understand that the God who has worked in the past, is STILL AT WORK IN THE PRESENT! Even if circumstances (like the tsunami) would suggest otherwise. On this particular issue, I am reminded that the disciples came to Jesus and asked him about the evidences of the ending of the age. His description in Matthew 24, 25 includes such natural disasters as we have been able to witness this past week. It is not to be a means of being calloused in our response, but to suggest that the larger plan of God may be (is) at work in even the disastrous events of our world!
7. The HP in which I see God's faithfulness, is a great encouragement in my walk day to day. Yes, the dramatic finds itself most easily swayed and discounted in the personal wrestling which we each endure moment by moment. It is here that the Adversary gains that toe hold which he uses to usurp even greater inroads in discouragement, depression, fear, lack of trust and despondency with which we often live. It is in seeing God active in the past, that I can say He does not change, but is active now and use this as a means to resist the Adversary's attractive and custom designed temptations. It is here that I see the greatest personal benefit of the Scriptural pattern to pray within the context of an historical understanding. Is it not true, that the very pre-occupation which we have with our personal needs, wants, etc. really only gain full exposure and perspective when we see them in light of the divine plan which is being worked out? In other words, I believe that as we see in larger measure the God of history as the God of the present, our “needs” become examined for the motive which underlies them. It is only then that we can pray, as God would have us pray, with a sincere heart, free from the tendency to manipulate God into our mould. That was the very message of the prophets, wasn't it? They had substituted an idol for the True and Living God!

In Prayer, the Past is the Prologue to the Present!

Blessings!