When we think of the word “rest,” many different ideas come to mind such as: peace, quietness, relaxation, ease, or a good night’s rest (i.e., sleep). Many consider the thought of death as an everlasting rest from the pressures of this life. For example, Poe writes:

Lo! Death has reared himself a throne
In a strange city, lying alone
Far down within the dim West,
Where the good and the bad and the worst and the best
Have gone to their eternal rest.¹

Many of these are reflected in the Bible as well. Although several Hebrew words convey the idea of rest, “rest” is most commonly associated with words from the Hebrew root nwḥ. Even here “rest” is used in many varied contexts. Although the commonly held view of death as the true place of rest is attested (e.g., Job 3:17), of distinct interest are those that are used in connection with God’s promises concerning “rest” for his people, which include: “a place to land on, a place of serenity, and cessation from effort” as well as “safety and security.” ²

Scriptural Examples of Rest

David’s rehearsal of the God’s instructions to him concerning Solomon is told in 1 Chronicles 22. Here we learn that although David had a strong desire to build a temple for the Lord, the Lord did not permit him to do so (I Chron. 22: 5-8). Rather, the Lord said, “Look, you will have a son, who will be a peaceful man. I will give him rest from his enemies on every side. Indeed, Solomon will be his name; I will give Israel peace and quiet during his reign. He will build a temple to honor me” (1 Chron. 22:9-10).³ Not David, the man of many wars, but his son Solomon, whose very name conveys the thought of peace (see NET text note), would have this privilege. As Selman remarks,

David’s disqualification was not because of sin, for he had fought ‘before me’ (v. 8). It was God who had promised him military victory (14:10, 14; 17:11) and enabled him to achieve it (18:6, 13; 19:13)… the main thrust is probably to underline the contrast with Solomon’s reign as one of peace and rest.⁴

Here, then, we see one use of the thought of “rest”—that of peace and security.

Indeed, Solomon’s long reign of 40 years was largely characterized as one of peace, security, and prosperity (cf. 1 Kings 8:56). Nevertheless, his many alliances with foreign nations sealed by marriage arrangements caused Solomon’s a great spiritual decline. As a man endowed with God’s wisdom he should have remembered and followed the Lord’s specific instruction for kings: “He must not marry many wives lest his affections turn aside” (Deut. 17:17). Moreover, Solomon’s multiple marriages contributed not only to internal strife engendered by political rivals in his later years but after his death to the actual division of his kingdom.⁵ As Kaiser points out,

At the root of his problems was his multiple marriage alliances with other nations, alliances that required him to provide for their foreign pantheons right in the heart of the land to pacify his wives….The seeds of defection from the union had been well established in               his own day. Though he would die before the fruit of some of his own disastrous policies would come to fruition, the division of the kingdom was now beyond repair or remediation. ⁶

Peaceful conditions and prosperity can deteriorate rapidly when one abandons the priority of God to live a self-centered life.

This was a lesson that God’s people Israel learned during the days of their wilderness experience after their exodus from Egypt. As the psalmist records citing God’s feelings toward his all-too-often disobedient people,

For forty years I was continually disgusted with that generation,
and I said, “These people desire to go astray;
they do not obey my commands.”
So I made a vow in my anger,
“They will never enter into my resting place I had set aside for them.” (Ps. 95:10-11)

Rather than entering into the land, which the Lord had promised to the heirs of Abraham, Isaac, and Jacob and experiencing that “rest,” that generation had forfeited God’s blessings. In this regard it is tragic that this should be the case, for God had assured Moses that the Lord’s presence would be with him and an assumedly faithful Israel to guide them into the land of promise and rest: “My presence will go with you and I will give you rest” (Exod. 33:14). As Stuart explains, this was “a full restoration of the original idea of God’s promise to bring the people out of Egypt and into the promised land personally as stated in 3:8, 12, 17).”⁷ Nevertheless, despite God’s assurances and all that he had done for them, their hearts and lives had become self-centered and callous toward him. As Leupold remarks, “There is no parallel on record when God decreed the death of a whole generation as He did in connection with the stubborn sin of Israel.”⁸ Citing this incident, the author of the book of Hebrews appropriately admonishes his readers, “See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God” (Heb. 3:12).

The events in Israel’s journey in the wilderness should have served as a spiritual lesson for subsequent generations of Israelites. Moreover, God renewed the assurance of his presence to his people as they were about to cross the Jordan River to enter the land of promise and rest. “When you do go across the Jordan River and settle in the land he is granting you as an inheritance and you find relief (Heb., He gives you rest) from all the enemies who surround you, you will live in safety” (Deut. 12:10). Yet as time went on and generation followed generation, God’s people were often far from being faithful to the Lord and his standards. Thus it is not totally surprising that even the God-blessed Solomon would become spiritually unfaithful and his kingdom divided or that the people of the people of divided Israel would eventually prove so spiritually corrupt that God would judge them. They would be defeated by enemies and taken into captivity:

In the past he said to them,
“This is where security can be found.
…
This is where rest can be found.”
But they refused to listen.
So the Lord’s word to them will sound like
meaningless gibberish, senseless babbling,
a syllable here, a syllable there.
As a result they will fall on their backsides when they try to walk,
and be injured, ensnared, and captured. (Isa. 28:12-13).

As Oswalt observes, “Something within the human heart wants to find its security in its own devices over which it has control. So they would not listen. … Since they would not listen to the gentle words of God, but mocked them, the people of Samaria were doomed to learn the effects of sin at the hands of a much harder teacher—experience.”⁹ Not only would the northern kingdom of Israel fall to Assyria in 722 B.C. but later the southern kingdom of Judah would be defeated and taken into exile by the Babylonians in 586 B.C.

The record of the people of Israel’s preoccupation with their own way instead of being faithful to the Lord should stand as a spiritual lesson for believers of all times and nations. As George Herbert wrote, rather than living for self,

Teach me, my God and King,
In all things Thee to see,
And what I do in anything
To do it as for Thee.¹⁰

So it is that when believers and nations live in faithfulness to the Lord, not self, they may ask the Lord for forgiveness, relief, and rest. So it would prove even for all of the judged, exiled people of the divided kingdom, Judah and Israel. There was yet hope for a repentant, faithful people. The Lord could and would have compassion on them, judge their captors, arrogant Babylon and other wicked nations, and restore them to their land (Isa. 14:1-2). He would thereby give “relief (Heb., rest) from your suffering and anxiety, and from the hard labor which you were made to perform” (Isa. 14:3).

Relief from earth’s toils, trials, and tribulation did not cease with the experience of God’s people Israel. As we shall see below, true rest remained and is still to be found in the Lord. Therefore, as John Haynes Holmes expresses it, believers may seek true relief and rest:

O God, whose smile is in the sky,
Once more from earth’s tumultuous strife,
We gladly turn to Thee.
…
We come as those with toil far spent
Who crave Thy rest and peace,
And from the care and fret of life
Would find in Thee release.¹¹

Indeed, the Lord is ever available for faithful believers who call upon him in sincerity for the relief that only he can provide. As David declares in the thirty-seventh Psalm, a consistent, total, whole-soul commitment to the Lord (intellect emotions, and will) can enable a person to “Rest in the Lord and wait patiently for Him” (v.7; NASB, NKJV). Psalm 37 is one of several alphabetic acrostic psalms in which each letter of the Hebrew alphabet successively introduces a section of the psalm. In this psalm two couplets are devoted to each letter. In verses 3-7, which is the focus of our attention, the second (vv.3-4), third (vv. 5-6), and fourth (v. 7) Hebrew letters are used. Alphabetic acrostics thus display literary artistry. Yet that artistry is devoted to emphasizing solid biblical teaching, while making memorization all the more easy.

David begins his psalm (vv1-2) with a statement that provides a rather good summation of what is to be emphasized and learned from what will be presented in the psalm as a whole. Believers are encouraged not to be discouraged by or envious of the wicked regardless of their success or prosperity. For their coming adversity is certain. Rather, believers should first of all,

Trust in the Lord and do what is right!
Settle in the land and maintain your integrity! (v.3)

The phrase “trust in” carries with it the thought of having full confidence in the Lord. It indicates that a person may know for certain that he can rely on God completely. Other notable examples include (but are not limited to) Psalms 32:10; 112:7; and Jeremiah 17:7 where there is “a strong interest in Wisdom.… The recurring admonition, Trust in the Lord!” can be understood in the light of this. It is especially impressive in antithetical statement in Prov. 3:5: “Trust in Yahweh with all your heart, and do not rely on your own insight.”¹² Although a synonym is used to express Abraham’s faith (Heb. ’mn, “believe, put trust in”), it likewise expresses the thought of full, knowledgeable faith accompanied by a favorable spiritual evaluation: “Abraham believed the LORD, and the LORD considered his response of faith as proof of genuine loyalty (Gen. 15:6). Thus one’s faith in the Lord should be so deeply embedded in his heart and mind that whatever he does bears witness to his integrity and right standing before the Lord.

Moreover, when a person lives in this way, he experiences true joy of living:

Take delight in the LORD
and He will give you your heart’s desires. (Psalm 37:4, HCSB).

One who takes his delight in the Lord, rather than self, will realize his desires because that which he now desires is in accordance with the Lord’s desires for him. As Delitzsch remarks, “He who, entirely severed from the creature, finds his highest delight in God, cannot desire anything that is at enmity with God, but he can also desire nothing that God, with whose will his own is thoroughly blended in love, would refuse him.”¹³ The believer’s trust is also underscored in a total commitment of his will to the Lord:

Commit your way to the LORD;
trust in Him and he will act,
making your righteousness shine like the dawn,
your justice like the noonday. (vv. 5-6, HCSB)

In context, this call for commitment is more literally expressed as to “’roll away’ or ‘cast’ on the Lord one’s feelings of anger, resentment, and jealousy (cf. 55:22; Pr 16:3; 1 Pe 5:7). “The ‘way’ pertains to one’s whole life, including negative feelings, nagging questions, and concerns of justice. God expects His children to be children and to put themselves entirely under His fatherly love.”¹⁴ Such a commitment of the will to the God of righteousness and justice (cf. Deut. 32:4) will be rewarded by the Lord’s vindicating the integrity of the believer’s life.

What has been presented in these verses is a charge to exercise genuine faith. Faith may be defined as a whole-soul commitment to God, intellect, emotions, and will, resting in the sufficiency of the evidence. True faith involves firm belief and trust in the Lord (intellect), distinctly genuine delight and joy in him above all (emotions), and a total commitment to him and adherence to the revealed standards in the Word of God (will). Rather than an “easy believism,” true faith involves an exercise of the total person.

When real faith resides in an individual, it enables the believer to “rest in the LORD and wait patiently for Him” (v. 7; NASB; NKJV). Where such strong faith and trust exist there is a proper perspective on the issues of life. Rather than envying the seeming successes and state of the wicked or worrying needlessly concerning various matters, the believer can be assured that the Lord’s way is the best way. God’s plans will ultimately succeed and the believer’s faith will be fully rewarded.

Rest in the Midst of Trials and Troubles

As we have noted above, it is crucial for a believer to be faithful to the Lord and to his standards so as to live for the Lord, not self. When he does so, rest is available even in the most difficult circumstances. The need for absolute trust and for resting in the sufficiency of God is exemplified in Psalm 77 in which the psalmist points to a crisis in his life:

I will cry (or I cried out, NIV) out to God and call for help!
I will cry out (or I cried out, NIV) to God and he will pay attention to me.
In my time of trouble I sought the Lord
I kept my hand raised in prayer throughout the night.
I refused to be comforted. (Ps. 77:1-2)

Despite his normal practice of calling on God in times of trouble (I cry aloud, HCSB), the psalmist felt that the Lord was not responding to his plea. It was as though God was not responding to his plea. He wondered whether God had abandoned him to his weakness and misery. He felt quite alone in his struggle. One is reminded of the old spiritual, which said,

Nobody knows the trouble I’ve seen.
Nobody knows my sorrow.

But then the psalmist said to himself:

I will remember God while I groan;
I will think about him while my strength leaves me.

The Hebrew word translated, “groan” in most versions gives some indication of his troubled condition. ¹⁵ The Hebrew root underlying this verb is a deeply descriptive one. It‘s understanding is to be sought in the inner groaning of the soul that often gives rise to excited, perhaps indistinct, sounds of the lips. A sense of confused sound or movement appears to be present wherever the root occurs. Interestingly enough, it can be used to depict the noise made by a bear (Isa. 59:11) or a dog (Ps. 59:6, 14) or the plaintiff mourning of a flitting dove (Ezek. 7:16). It also appears in connection with the roar of the sea (Isa. 51:15) and the din of the city (Isa. 22:2).

This Hebrew root was also used to describe the soliloquy of the soul (Ps.. 42 :5,11; 43:5). Here David speaks of the severe fret of soul that he was experiencing (see NET text note) and the sense of loneliness and despair he was feeling. Even here in his inner questionings, musings, and thoughts he finds hope for his condition:

Why are you depressed, O my soul?
Wait for God!
For I will again give thanks to my God
for his saving intervention. (Ps. 43:5)

This latter idea is in view in Psalm 77. The desperate plight of the psalmist had given rise to an inner anguish that prevented his speaking (v. 4). Overwhelmed by adverse circumstances, he could only groan inaudibly (v. 3) and complain (cf. KJV; lit. “meditate):

I said, I will remember God while I groan;
I will think about him while my strength leaves me. (NET)

As he thought further about the good life he had once enjoyed with the Lord, he struggled to reconcile that with what he was going through now (vv.5-6). Comfortless, his heart was wacked by restlessness and haunting doubt. Could God have cast him off forever? (v.7). Even worse, could it be that God has now retracted or nullified his covenantal favor toward his people? Is God so angry with his people that he has ceased being the merciful and forgiving father of old? (vv.8-9). The psalmist was so upset at this that he said to himself, “I am sickened by the thought that the sovereign one might become inactive” (v.10). At this prospect he was thoroughly perplexed in his soul and in desperate need of divine consolation. As Leupold suggests it appeared to him that,

God is not what he used to be. What was true in regard to Him in the past certainly does not seem to be so now. More particularly, it appears that God either has not the strength that is able to help, or else He does not care to use it if He has it. To be in such a situation brings with it a most anguishing dilemma. The very ground is gone from under a man’s feet.¹⁶             

Bearing these truths in mind, it is not surprising to read of the psalmist’s change of direction in his thinking. Indeed, his notion that the Sovereign One (Heb. “Most High”) could become inactive (v.10) moves the psalmist to consider the wondrous and marvelous things that God has done. His description is painted in four-fold fashion in reflecting in his mind who the Lord is and what he has done (vv.11-14). God’s work is described as: “amazing things, deeds, extraordinary deeds, and amazing things.” In the Hebrew text this is expressed in two pairs of synonyms, one pair for “amazing things” and one pair for “deeds.” In each set of synonyms there are different words but words that sound very much alike. The effect is both so vivid and stimulating that the palmist can only exclaim, “What god can compare to our great God?” (cf. Isa. 40:25). The answer to the implied question is of course, “None at all!” Indeed, there is no other God than Yahweh (V.11, Heb., “Yah”).

Moreover, he is a God of essential holiness (v.13) who acts in ways that are essentially pure. This is especially true with regard to Israel. For in revealing his omnipotence in his mighty works among the nations (v. 14), he accomplished the redemption the redemption of his chosen people, “the children of Jacob and Joseph” (v.15). As the Lord displayed his superintending purpose in the affairs of things here on earth, he also displayed his essential holiness. What is done is done through his holy power. As another psalmist expresses it,

The LORD is just in all his actions.
and exhibits love in all he does. (Ps. 145:17)¹⁷

Therefore, his redeemed people are likewise to reflect the Lord’s holiness in their conduct and acts. How grievous it must have been for Jeremiah to inform the people of his day of the Lord’s condemnation of them for their moral and spiritual failure, for enemy forces would soon:

“Surround Jerusalem like men guarding a field
because they have rebelled against me,”
says the LORD.
“The way you have lived
and the things you have done
will bring this on you.
This is the punishment you deserve,
and it will be painful indeed.” (Jer. 4: 17-18b)

The psalmist brings his thoughts to a close by focusing on God’s great power as seen in his mighty acts on behalf of his people Israel (vv. 16-20). The most memorable of these is, perhaps, the exodus, which details events from Israel’s departure from Egypt until its entrance into the land of promise. Psalm 77 takes its place the many Old Testament texts recounting this redemptive experience (cf. v.15). This includes two longer poetic accounts (Exod. 15:1-18; Hab. 3: 3-15) as well as many shorter notices. God’s power over the natural world is often portrayed in the Scriptures (cf. Pss. Judges 5:4-5; 18:8-18; 68:8-9; Hab. 3:10-11). Although God’s power in the natural world can be witnessed in the total exodus event, such as in the final crossing of the Jordan River (Ps. 114), here the passing through the Red Sea is particularly in view:

You walked through the sea;
you passed through the surging waters,
but left no footprints. (v. 19; cf. Exod. 14: 18-29)

God was (and ever is) Israel’s deliverer and redeemer, but he is more that that—he was Israel’s protector and provider. The Lord is Israel’s shepherd:

You led your people like a flock of sheep
By the hand of Moses and Aaron. (v.20)

The Lord was to prove to be Israel’s shepherd all along their earthly journey (cf. Ps. 80:1), seeing to the needs of each (cf. 23:1-2) and guiding them (cf. Ezek. 34:12-16; Zech 9:15-16). Too often, however, Israel showed itself to be sheep that strayed (cf. Ezek. 34:17-23).¹⁸ The psalmist’s concluding tribute to the Lord as the ultimate Shepherd served both as a corrective to his earlier doubts and fears, and as a reminder that the Lord is the Good Shepherd who is available and eager to assist his sheep in all situations.

Similarly, the psalmist of Psalm 116 tells of a time when he faced such terrible and terrifying trouble and sorrow that he feared for his very life (v. 3). During that time, he turned to the Lord as his only hope and deliverance:

The LORD protects the untrained;
I was in serious trouble and he delivered me.
Yes, Lord, you rescued my life from death,
and kept my feet from stumbling. (vv. 6, 8)

He learned quite readily what the Scriptures plainly teach, that the Lord longs to give relief and rest to his own. When the believer calls upon him in faith believing, he finds full deliverance from his troubles. So it was with the psalmist. Therefore, he could say,

Rest once more, my soul,
For the LORD has vindicated you (v. 7).

Accordingly, the psalmist would therefore, “call on the name of the LORD” (vv.13, 17), “not to ask for deliverance but to thank the Lord and his holy name for his fidelity to his promises.”¹⁹

He could as well proclaim to all:

I love the LORD
because he heard my plea for mercy.
and listened to me.
As long as I live,
I will call to him when I need help. (vv. 1-2)²⁰

The faithful believer will find that God longs both to relieve the believer’s burden and to rescue him in time of trouble (Ps. 81: 6-8). With the finished work of Christ full access to the Lord is assured. As Jesus declared, “Come unto me, all you who are weary and burdened, and I will give you rest” (Matt. 11:28). To be sure, in context Jesus is rebuking the Jewish people of his day and especially the scribes and Pharisees who weary themselves by their own wisdom instead of placing their faith in their messiah, Jesus Christ (cf. vv. 25-27). But Jesus’ words have a fuller application. Indeed, if one is to find rest, he must welcome Jesus’ invitation and come to him. Here there is both spiritual rest and rest in the midst of life’s challenges. If one desires to be free of the weariness caused by anxieties and worries of mind and body, he should heed Jesus’ added admonition.

Take my yoke on you and learn of me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy to bear, and my load is not hard to carry. (vv. 29-30)

As those taken into union with Christ believers are “yoked together” with him. It is interesting to note that a yoke bound two animals together to share a load. As “yoked” to Christ, believers readily find that he provides strength and help to bear the burdens of this life. This may not mean a life of ease but, “It is easy and light because it involves union with the gentle, lowly King and produces a new dimension of ‘rest’ in him.”²¹ Moreover, the believer also learns to partake of Jesus’ character and so become, like Christ, more “gentle and humble in heart.” As did Jesus, the believer is to live not for self, but in full surrender to God so as to enjoy true “rest.”

Although the believer may thus enjoy rest here and now, even in the midst of troublesome times, there is more. An even greater, fuller rest awaits him in the future. This is brought out clearly and forcefully in Hebrews 3:7-4:11. Here the author begins his discussion and teaching by citing the words of the psalmist (Ps. 95:7b-11). As we noted in our earlier discussion, the psalmist was alluding to the people that were disobedient during their wilderness, even after God had so graciously liberated them out of Egypt. Therefore, that generation had forfeited God’s promised blessing of entering into the land and there enjoying God’s promised “rest.” Building upon and expanding on the psalmist words, the author of the book of Hebrews intends for Israel’s experience to serve as a lesson for the people of his day (cf. Ps 95: 6-7a with Heb. 3:12-19; 4:7). That generation failed to be faithful to the Lord, the Good Shepherd (Ps. 95:6-7a); the author of Hebrews (Heb.4:11) wishes for his readers to avoid the same mistake.

But there is more: “If those people ‘because of their unbelief …were not able to enter to enter his rest’ back there in the distant past (3:19), it must follow that ‘God’s promise of entering his rest’ still stands (4:1).²² Indeed, God desired that his people enjoy the same “rest” that he enjoyed after his creative work (Heb. 4:4). Despite the exodus’ generation’s failure to achieve their intended rest, a “rest” remained even after Joshua’s days (Heb. 4:8): “Consequently, a Sabbath rest remains for the people of God” (4:9). Thus the author of Hebrews “wants his readers to be in no doubt that the matter of ‘entering rest’ must be their single most important concern.”²³ The Greek word underlying the term “Sabbath rest” occurs only here in the New Testament. As a verbal noun it emphasizes continuing enjoyment of the “Sabbath rest”.

The Christian’s rest is thus not limited to the acknowledgement of God’s promise of spiritual rest in the salvation experience, but demands a genuine, obedient faith that continues. The result is that, like the forerunner (Heb. 6:20) who after his earthly work was accomplished entered into heaven and took his place of “rest beside the Father,” as united to Christ believers enjoy the assured hope of a “Sabbath rest”: “For the one who enters God’s rest has also rested from his works, just as God did from his” (Heb. 4:10). Therefore, people, “Must make every effort to enter that rest, so that no one fail by following the same pattern of disobedience” (v.11). The believer’s “Sabbath rest” has its destination in an eternal heavenly “rest” with the Lord.²⁴ Such is also declared by John in the book of Revelation:

Then I heard a voice from heaven say, “Write this; ‘Blessed are the dead, those who die in the Lord from this moment on!’” Yes,” says the Spirit, “so they can rest from their hard work, because their deeds will follow them there.” (Rev 14:13)

Thus Hughes observes, ‘The labors from which the people of God rest in the heavenly sabbath are the toilings, trials, and tribulations of their present pilgrimage; otherwise the sabbath rest will be for them an eternity of joyful service and unclouded worship performed to the glory of him who is their Creator and their Redeemer.”²⁵

Application

Spiritual restlessness characterized us all until we put our faith and trust in Christ (Eph. 2:1-3). Yet even now how often the Tempter comes to make God’s children question his love and purpose for them (cf. Gen 3:4-5), especially in the troublesome times of life (I Pet. 5:8; Rev. 2:10). During such occasions the believer is in faith humbly to cast himself and his cares upon the Lord (1 Pet. 5:6-7). He must choose to resist the Tempter, and remember that,

Your brothers and sisters throughout the world are enduring the same kind of suffering. And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you To him belongs the power forever (I Pet.5: 9-10).

Doubting nothing (James 1:2-7), the believer should consider the prior claim of God upon his life so as to live in genuine faith in God and in full dedicated surrender to the Lord’s will and standards .As he does so, he may well often recall God’s amazing displays of power, and his love and his availability to help and strengthen even the most feeble of his people (Isa. 40: 25-31). Accordingly, believers should “wait for the LORD’s help,” for herein they will “find renewed strength” (Isa. 40: 31).

As united to Christ the troubled believers can with confidence (Ps. 138:8a) call out to God in distress (Ps.102: 1-2) and expect deliverance (Ps. 20). As Futato declares,

Everything we experience in life produces a benefit. That benefit is not always evident in the midst of the battle, but by faith we know that God is at work in it all for our good and his glory (Rom 8:28).… With hindsight we will see the good and the glory of the past. So with the foresight of faith, we live out the present and fearlessly face the future.²⁶

And as believers do, they may confidently put their hope (Ps. 42:5, 11) and trust in God (Ps. 46:5. Isa. 26:3) who hears both the silent and audible prayers of his own (Pss. 65:5-11; 116:1-2).There is thus strength for the faithful Christian in his spiritual journey and service to the Lord, for he has the assured hope of “rest” in an eternal life of joy in the awesome presence of God. Meanwhile, the believer may echo the sentiment of the hymn writer:

Jesus, I am resting, resting
In the joy of what thou art;
I am finding out the greatness
Of Thy loving heart.
….
Ever lift Thy face upon me
As I work and wait for Thee;
Resting ’neath Thy smile, Lord Jesus,
Earth’s dark shadows flee.
Brightness of my Father’s glory,
Sunshine of my Father’s face,
Keep me ever trusting, resting,
Fill me with Thy grace.²⁷

---

¹ Edgar Allan Poe, “The City in the Sea.”

² John N. Oswalt, “nwḥ,” in New International Dictionary of Old Testament Theology and Exegesis, ed. Willem A. VanGemeren 5 Vols. (Grand Rapids: Zondervan, 1997) 3:58. 

³ Unless otherwise noted, all Scriptural citations are taken from the NET.

⁴ Martin J. Selman, 1 Chronicles, Tyndale Old Testament Commentaries, ed. D.J. Wiseman (Downers Grove, IL: Inter-Varsity Press, 1994), 215.

⁵ See further Richard D. Patterson, “Wiser than Solomon,” Biblical Studies Press, 2013.

⁶ Walter C. Kaiser, Jr., A History of Israel (Nashville: Broadman and Holman, 1998), 284, 85.

⁷ Douglas K. Stuart, Exodus , The New American Commentary, ed. E. Ray Clendenen (Nashville: Broadman and Holman, 2006), 701.

⁸ H. C. Leupold, The Psalms (Grand Rapids: Baker, 1969), 679.

⁹ John N. Oswalt, The Book of Isaiah:Chapters 1-39, The New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1986), 513.

¹⁰ George Herbert as quoted in Alistair Begg, The Hand of God (Chicago: Moody, 1999), 56.

¹¹ John Haynes Holmes, “O God Whose Smile is in the Sky.”

¹² Alfred Jepsen, “bāţach,” in Theological Dictionary of the Old Testament, ed. G Johannes Botterweck and Helmer Ringgren 5 vols. (Grand rapids; Eerdmans, 1975) 2: 92.

¹³ Franz Delitzsch , Biblical Commentary on the Psalms, trans. Francis Bolton 3 vols. (Grand Rapids: Eerdmans, 1955) 2: 12.

¹⁴ Willem A. Van Gemeren, “Psalms,” in The Expositor’s Bible Commentary, eds. Tremper Longman III and David E. Garland 13 vols. (Grand Rapids: Zondervan, rev. ed., 2008) 5: 342.

¹⁵ N.B., KJV, “I remembered God and was troubled.”

¹⁶ Leupold, The Psalms, 557.

¹⁷ It is of interest to note that, taken together, the two psalmists have pointed out key elements in the infinite Lord’s perfection: holiness (including justice) and love (including grace and mercy). (Note also Pss. 77: 8-9; 145:7-9).

¹⁸ For further details covering the imagery of the shepherd and the sheep, see “Sheep, Shepherd,” in Dictionary of Biblical Imagery, eds. Leland Ryken, James. C. Wilhoit and Tremper Longman III (Downers Grove: InterVarsity Press, 1998), 782-85.

¹⁹ VanGemeren, “Psalms, 848.

²⁰ See further, Richard D. Patterson, “The Call-Answer Motif,” Biblical Studies Press, 2008.

²¹ Grant R. Osborne, Matthew, Zondervan Exegetical Commentary on the New Testament (Grand Rapids: Zondervan, 2010), 444.

²² J. Ramsey Michaels, “Hebrews,” Cornerstone Biblical Commentary, ed. Philip W. Comfort, 18 vols. (Carol Stream, Il, 2009) 17: 359.

²³ R. T. France, “Hebrews, in The Expositor’s Bible Commentary, eds., Temper Longman III and David E. Garland, 13 vols. (Grand Rapids: Zondervan, 2006) 13:67.

²⁴ In an applied sense the Christian Sunday could well serve as an additional reminder of that assured hope of “Sabbath rest.” As John Newton (“Safely Through Another Week”) wrote,

“Day of all the week the best, emblem of eternal rest…
May the fruits of grace abound, bring relief for all complaints;
Thus may all our Sabbaths prove till we join the Church above.”

²⁵ Philip Edgecombe Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), 161-62. A bit different and still more distant perspective is given by Kaiser, who suggests that for the author of Psalm 95 the offer of rest was ultimately tied up with the events of the second advent of the return of Messiah to this earth. Every other rest, apparently, was only an ‘earnest,’ a down payment, on the final Sabbath rest yet to come in the second advent.” Walter C. Kaiser Jr. The Promise-Plan of God (Grand Rapids: Zondervan, 2008), 97.

²⁶ Mark D. Futato, “Psalms,” in Cornerstone Biblical Commentary, ed. Philip W. Comfort, 18 vols. (Carol Stream, Il: Tyndale House, 2009) 7:253.

²⁷ Jean S. Pigott, “Jesus, I am Resting, Resting.”

This six part series contains an urgent call to the leaders of the church to shepherd the people of God. Based on an exposition of 1 Peter 5, Alex Strauch challenges leaders to take seriously their responsibility. In this series Alex explains in detail how Peter writes as an elder to fellow elders, how he gives a specific charge to elders, how he calls them to shepherd God's flock in God's Way, how he shares a promise of future rewards for elders, and how he reminds them of the importance of the shepherd's presence among the flock.

Each of these six lessons is a 15 minute video presentation (audio is also available), and has a detailed outline to accompany it. For the official introduction to the series listen above to the short audio introduction by Chuck Gianotti.

Fall 2013 Edition

Produced by ...

Dr. Roger Pascoe, President,

The Institute for Biblical Preaching

Cambridge, Ontario, Canada 

www.tibp.ca

“Strengthening the Church in Biblical Preaching and Leadership”

Part I: Preaching: The Preparation Of The Preacher

“The Preacher and the Work of God” Pt. 3

By: Dr. Roger Pascoe

The Institute for Biblical Preaching

Cambridge, Ontario, Canada 

In the Spring and Summer 2013 editions of this Pastors Journal (published on this website), we discussed the spiritual and personal preparation of the preacher. We are continuing that subject again in this edition. What we are learning is that before you can preach the Word with power, accuracy, and credibility, you need to be spiritually and personally qualified to do so. The person who is qualified to preach the Word is called a “man of God” by the apostle Paul.

We also noticed that, in order to be qualified for the privilege of serving the Lord in ministry, the four main areas that we need to give priority to are: (1) guarding your moral life; (2) directing your home life; (3) nourishing your inner life; and (4) disciplining your ministry life. Last time we completed our discussion of “Guarding Your Moral Life”. In this edition we are going to look at the other three aspects of being a man of God.

Directing Your Home Life (1 Tim. 3:5)

A man’s true character, values, and lifestyle are shown at home. That’s where he is truly himself. John MacArthur says: “Since the pastor is to be a leader of the Lord’s church and a loving parent to the family of God, what better way can he qualify than by proving his spiritual leadership in his own family?” ¹ If a man cannot relate well and properly to his wife and children, and if he cannot “rule” his household well, how can he lead the church? (1 Tim. 3:5). Godly leadership in the home is a pre-requisite for leadership in the church. The same sacrificial, servant leadership you would expect from someone leading the church must be evident at home.

Therefore, your family life must be characterized by balance, happiness, submission to the Word, discipline, obedience, love, spontaneity, service, sacrifice for others, mutual respect etc. So, devote adequate and meaningful time and attention to your spouse and family and take responsibility for the spiritual tone and direction in your home by setting the example of spirituality. You are responsible to set the spiritual priority and focus of your home. Since you preach and counsel the priority of the Scriptures and obedience to God in your ministry life, make sure you are an example of that in your family life.

If you do not set the example for, and command the respect of, your spouse and children at home, how can you do so in the church, or mission agency, or para-church ministry?

So let me encourage you to set aside adequate and appropriate time for your spouse and your children. Don’t put them in second place to your ministry or the church. You would probably criticize someone else in your congregation for doing that, so don’t do it yourself. Show your family that you are prepared to set aside other pressing matters because you value them highly. Be accessible to them, be available to them in your presence, your mind, and your emotions.

Take responsibility for the spiritual, physical, emotional, and mental well-being of everyone in your home. If you don’t take this responsibility at home, how can you do it in your ministry with any degree of credibility or success?

So men of God must be loving and faithful husbands and fathers.

1. Be A Loving And Faithful Husband (1 Tim. 3:2; cf. Eph. 5:22-33)

I would encourage you to let your wife develop and establish her own identity, exercise her own gifts, rather than deriving her identity from you and your vocation as a pastor. Nonetheless, she needs to be supportive of you in your role as a pastor and her life must enhance what you do, not detract from it.

There are so many sources of stress for pastors’ wives:

• They sometimes feel like they take second place to their husband’s ministry demands, and this may lead to resentment.
• They may feel isolated, with no close friends in the church, which can lead to loneliness.
• They may see their husbands receiving attention from other women in the church, which may lead to jealousy and suspicion.
• They often feel pressure to appear perfect, which leads to them trying to keep up a false appearance, attempting to please everybody.
• They live in a spiritual “fishbowl” at church, which can lead to spiritual fatigue.
• Sometimes pastors do not earn much money, which can cause their wives to resent the financial pressures.
• Sometimes, there is a breakdown of intimacy and togetherness in the marriage as well as lack of mutual support due to the demands of ministry, which can lead to coldness, anger, anxiety, depression, and sexual withdrawal.

All of these sources of stress can lead to marital difficulties. So let’s be loving, sensitive, supportive, and faithful to our wives.

2. Be A Loving And Faithful Father (1 Tim. 3:4; Eph. 6:4)

Be kind and gentle to your children (cf. 1 Thess. 2:7, 11). By your relationship with their mother and your Christian testimony show your children what it is to be a godly, consistent Christian. If you expect to be used by God to be the spiritual leader of the church, start by being the spiritual leader of your children.

Remember to never use your children as illustrations from the pulpit, not even if they agree to it. Children tend to easily agree to such things but when they are publicly spotlighted they may secretly resent it.

Don’t neglect spending time with your children. There is no such thing as “quality” time that somehow makes up for lack of “quantity” of time. What your children need is your time and attention.

Your family is of paramount importance. It’s a responsibility you are charged with when you have children. You can’t get out of it. So step up and take that responsibility as a godly leader.

Don’t ever let your children feel that they take second place - not even to ministry – or they will quickly resent it. If ministry and family responsibilities are in conflict on a regular basis, simply adjust your ministry schedule.

Give your children space as they grow up to become the individuals God has created them to be. Often, children raised in pastors’ homes feel pressured to be perfect. If your wife feels like she is living in a fishbowl, how much more do your children! So, let’s not add to that pressure by making them conform to other people’s expectations. We can help them deal with that by maintaining privacy in our homes and by helping them live as normal a childhood as possible.

Finally, let’s protect them from becoming cynical by not discussing church problems in front of our children.

Nourishing Your Inner Life

In ministry you expend a tremendous amount of emotional, spiritual, mental, and physical energy. Not only does ministry make its demands on the total personality, but it easily becomes all-absorbing. Before you know it, you have no life or interests outside your ministry. For this reason, you must discipline yourself to take care of your personal well-being, to set aside time for:

1. Spiritual Restoration

If you are a local church pastor, you are giving out to your congregation all the time – encouraging, exhorting, warning, counselling, preaching, teaching. If you do this long enough without being fed spiritually yourself, you will eventually run dry. On one occasion Jesus told his disciples to come apart into a desert place for a period of rest.

You need to be fed spiritually. How can you do this? One way is to have someone else minister to you. Listen to other preachers, read devotional books, attend conferences, or invite guest preachers on a regular basis to preach for you - it’s good for the church and for you. Whatever way you decide to receive spiritual restoration, discipline yourself to engage in it regularly so that your spiritual batteries don’t run down.

2. Mental Rejuvenation

A healthy mental life requires mental relaxation as well as stimulation. Mental relaxation may take different forms such as regular vacations, walks with your spouse, an evening of good fellowship with friends with whom you can relax and be yourself. And don’t forget to schedule time to be alone – solitude is good, especially for mental relaxation.

The opposite is also needed - mental stimulation. The apostle Paul wrote: “Whatever things are true, noble, just, pure, lovely, of good report, if there is any virtue and if there is anything praiseworthy – meditate on these things” (Phil. 4:8). “These things” stimulate your mind with good thoughts and challenging subjects that will edify you.

Don’t become lazy or defiled in your thinking. You can keep your mind alert and stimulated by:

• Reading good books on a variety of subjects
• Associating with like-minded people with intellectual ability and spiritual maturity, who can engage in stimulating conversations about topics that have substance
• Listening to good music that can minister to you
• Listening to or reading good sermons
• Continuously upgrading your professional skills by attending seminars and courses – particularly those on preaching and church leadership

3. Physical Recreation

In 1 Timothy 4:8, the apostle says: “Bodily exercise profits a little” – i.e. it is of some value. Every pastor needs to take time out for manual and physical recreation to compensate for the mental and spiritual demands of preaching. Make no mistake about it, preaching and pastoral ministry are hard work. Spending all day in meetings, counselling, administration, and study means that you must schedule time to do something active.

Physical activity is good not only for your body but also for your mind. Looking after our bodies is a stewardship that is just as important as the stewardship of our money, time, and spiritual gifts. Paul taught that the body is to be dedicated (Rom. 12:1); preserved (1 Thess. 5:23), exercised (1 Tim. 4:8), and disciplined (1 Cor. 9:24-27). And remember, “your body is the temple of the Holy Spirit” (1 Cor. 6:19-20). Therefore, we must take care how we use it. We must keep it pure for the glory of God. We must maintain its health. And we must “glorify God in your body and in your spirit which are God’s” (1 Cor. 6:20).

Part of the process of taking care of our body is engaging in some form of physical exercise in order to keep it fit and healthy. Try to discipline yourself to do this. As you get older you will be glad you did.

4. Emotional Recuperation

Pastors are very visible and audible – everyone sees what we do and hears what we say. Some things we say and do will generate:

• Criticism from those whose consciences react to what we say
• Conflict and perhaps condemnation from those who disagree with us
• Concern for those whom we care for physically, emotionally, and spiritually

Conflict and criticism take a great toll on us emotionally. Therefore, from time to time we need to recuperate emotionally. How can we do that? Some suggestions are:

• Enjoy fellowship with friends who encourage you and help you to laugh
• Meet with other pastors who can give you counsel on how to deal with difficult situations
• Read books on pastoral ministry – you’ll find that you are not alone; even the prominent preachers suffer from conflict and criticism

Disciplining Your Ministry Life (2 Tim. 2:1–6, 15)

A godly leader / preacher has the solemn responsibility to “be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Tim 2:15)

This standard for biblical preaching is described earlier in the chapter through three word pictures of disciplined endeavour - the daily discipline and commitment of a soldier, an athlete, a farmer (2 Tim. 2:1-6). The pictures that are drawn in these verses depict discipline, duty, and devotion, which, when displayed, bring reward.

1. Godly Leaders Must Have The “Singular Focus” Of A Soldier (2:3-4)

Firstly, the singular focus of a soldier is to always be willing and ready to suffer (2:3) – to “endure hardship.” Suffering is to be expected in ministry because of spiritual warfare (cf. Eph. 6:1-20) and ill treatment.

Secondly, the singular focus of a soldier is always to be willing and ready to sacrifice (2:4a). You cannot be preoccupied with the “affairs of this life” in order to be always on duty and available. This is a call to sacrifice – to disentangle yourself from any other duties that would distract you from your main task. It’s not that there is anything wrong with the “affairs of this life,” but if they have the tendency to entangle us, they must be cast aside. Anything that would rob us of the necessary time with God (in prayer and the Word) and time for God must be sacrificed.

Thirdly, the singular focus of a soldier is to always be willing and ready for service (2:4b) - “to please him who has enlisted (you) to be a soldier.” As soldiers of Jesus Christ, we must be ready to serve the One who has enlisted us in his service. We are always on duty.

A genuine soldier is marked by wholehearted devotion to duty, complete commitment, nothing held back. A soldier’s reward is the approbation of his superior officer. That’s what we work for – the Lord’s approval.

2. Godly Leaders Must Have The “Strenuous Effort” Of An Athlete (2:5)

An athlete displays strenuous effort in training and competing. In order to win an athlete must strive toward three objectives:

1. Strive for excellence. This involves exertion, exercise, effort, training, diligence, commitment, competition, doing it well. Preachers need to do their task with excellence and diligence.
2. Strive lawfully. This refers to obeying the rules, honesty. Knowing the rules and following them, even when no one is looking. Preachers must have such integrity.
3. Strive to win. The reward is to be crowned, to be victorious, seeking only the Lord’s approval. The preacher’s reward is the Lord’s approbation now and his crown then. An athlete must have wholehearted discipline in order to compete and win lawfully. And the reward is to be “crowned” the victor.

3. Godly Leaders Must Have The “Steady Perseverance” Of A Farmer (2:6)

The farmer labours long and hard without any sign or assurance of success. This takes great self-discipline, steadfastness. After preparing the soil and planting the seed, then he must wait for the crop. This takes trust – trust in God, for only God can make a seed grow and produce a harvest. Farmers need wholehearted labour and dependence.

Godly preachers can prepare the best of sermons and Bible lessons and deliver them with great fervour but the results belong to God to bring to life those who were dead (Eph. 2:1).

Conclusions

Only through hard work, wholehearted commitment, and self-discipline can we present ourselves “approved to God” workers who do “not need to be ashamed” (2:15). It is so easy in ministry to become lazy, lose commitment, and become discouraged.

Let’s discipline ourselves to put in the time and the energy necessary to get the job done well. Let’s conduct ourselves so that people see that we are committed to our Christian testimony and ministry. Don’t be half-hearted about your Christian life or satisfied with mediocrity in your ministry. Preaching and church leadership are hard work! All that we do must be done for God’s glory and that means we do it with all our might and with excellence.

At a personal level, the measure of Christian ministry for the man of God means on the one hand, being diligent to present yourself approved to God, and on the other hand, being a workman who does not need to be ashamed.

At a practical level, the measure of Christian ministry for the man of God means accurate, appropriate, and authoritative preaching and teaching – rightly dividing the word of truth.

Part II. Leadership: Being A Godly Role Model

“Your Personal Holiness”

By: Dr. Roger Pascoe

The Institute for Biblical Preaching

Cambridge, Ontario 

We continue the topic of personal holiness from our last edition of the NET Pastors Journal. Last time we discussed purity in our social lives. In this edition, we are going to look at purity in our thoughts, motives, and words.

Purity In Thought (2 Cor. 10:5)

Our thoughts can be so subtle and sinful, can’t they? Sometimes you wonder where certain thoughts come from. Undoubtedly they spring from our sinful nature, prompted by Satan and the temptations he puts in our way.

To maintain purity in our thoughts we must be careful what we think about. We need to discipline our minds in order to control the thoughts that we entertain. When our thoughts are uncontrolled, fantasies can so easily take over. And fantasies that are uncontrolled tend to become reality. The Bible says, “As a man thinks, so is he” (Prov. 23:7). Our thoughts shape our character and our behaviour. Every action or habit begins with a thought.

So, let’s be careful what we think about. If you find yourself thinking unhealthy or sinful thoughts, pray for God to banish them from your mind. It works! God delivers us from evil, for the power of God is greater than Satan or any earthly temptation.

Our thoughts are often generated by things we have read or seen. So be careful what you look at, because what you look at enters your heart and impacts your desires. “When desire has conceived, it gives birth to sin; and when sin is full-grown, it brings forth death” (James 1:15). That’s the pattern if our thoughts go unchecked.

Probably what goes on in the mind is the most dangerous of all (more so than even outward actions) because nobody can see your thoughts. No one can hold you accountable for what you are thinking because they don’t know. But remember what Jesus said: “Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man” (Matt. 15:18-20). What goes into your mind will come out – whether good thoughts or bad. And those thoughts will form the basis of who you are and what you do.

Purity In Motive

Impure motives are when we do the right things for the wrong reasons - doing something to achieve a desired result but for the wrong reason. So, let’s ask ourselves: Why do we do ministry? What is our motivation? We must do the right things and for the right reasons.

In Rev. 2:2-3 the church at Ephesus did the right things but with an impure motive - namely, they were not doing it out of love for Christ. The warning is that if they would not repent of their impure motives, God would remove their lamp-stand (their public testimony as a church). What do we do ministry for? What are we living for?

Do we do ministry for our own self-glory like those who “commend themselves,” who, measuring themselves by themselves and comparing themselves among themselves, are not wise” (2 Cor. 10:12)?

Are we living for our own personal gain, like those who “suppose that godliness is a means of gain” (1 Tim. 6:5)?

Are we seeking our own self-promotion? Jesus said “I am among you as one who serves” (Lk. 22:27). Paul said that he had “served the Lord with all humility, with many tears and trials” (Acts 20:19).

In his book, “Shepherding the Church,” Joe Stowell writes: “Those who serve for His glory and His gain find their greatest joy not in the affirmation that may come at the door after the sermon, but in a life that, over time, is functionally changed through the ministry of proclamation. In a life that now brings more glory to God than in days gone by. In a life that gives credit to God – not us – for what God has done in their lives through us.” ² Yes!

Pure motives cause us to serve for Christ’s glory and the benefit of his kingdom. Paul’s motive for ministry was that “Christ be magnified in my body, whether by life or by death. For to me, to live is Christ and to die gain” (Phil. 1:20). Paul said, “I am the last of the apostles and do not deserve to be called an apostle” (1 Cor. 15:9). John the Baptist’s motive was that Jesus Christ “must increase but I must decrease” (Jn. 3:30).

Let’s check our own hearts for what our motives are as leaders of God’s people.

Purity In Word (1 Tim. 4:12; Tit. 2:7)

Our speech is an area that can be the most dangerous and the one most easily slipped up on. What we say (the words and phrases we use) and how we say it (body language, tone of voice) can either empower our leadership role or immobilize it. You can give totally different meaning to the words you use just through emphasis on different words or body language.

We need to be careful about our choice of words. I’m noticing more and more inappropriate secular words and expressions coming from Christians (and preachers), that once would never have been used by believers. I have heard pastors and Christian leaders say things that make me cringe. Sometimes they use expressions that are common in our society but which ought not to be part of our communication. I hear leaders in the church using slang words all the time that are derivatives from curse words (and I don’t think they even know it).

Words slip out so easily and they cannot be retracted. When they come out, they are like water spilled on the ground – it can’t be gathered back up (2 Sam. 14:14). When the wrong words are said, it’s too late, the damage is done.

Words are the stock-in-trade for Christian leaders. Our craft revolves around the use of words. Therefore, it is incumbent upon us to be experts in their use – not only in the pulpit but in all our interactions. We are to be wordsmiths, carefully choosing the words we use so that they accurately convey what we want to say.

But accuracy and truthfulness are not sufficient. “Let your speech be always with grace, seasoned with salt” (Col. 4:6). “Speak the truth in love” (Eph. 4:15). “Be slow to speak and swift to hear” (James 1:19).

So, try to avoid vernacular or slang – it will get you into trouble. Don’t use harsh or coarse words (Eph. 5:4) – it’s not Christ-like. Try not to use words with double meanings. Wherever possible, be conscious to use polite, positive, constructive, well-chosen words.

Beware of gossip, slander, lying, deceit, inferences, innuendos, seduction, murmuring, complaining, boasting, exaggeration. They all stem from the wrong use or application of words (cf. Eph. 4:25, 29, 31; 5:4; Col. 3:8-9; 4:6; Matt. 15:11, 17-20). Stay away from words that can have impure connotations.

Let us use “sound speech”(Tit. 2:8) that is a testimony to others of the “gracious words” that proceeded out to the Lord’s mouth, of the purity of speech that we want others to adopt, and of the kind of words that point others to Christ.

Teachers used to say to us: “Sticks and stones may break my bones but words will never harm me” - not true! Words spoken in anger, jest, teasing, criticism can hurt a lot longer than physical hurts and cause untold hurt in Christian relationships. The words we use are important, so choose them carefully.

Part III. Devotional Thoughts

“The Ministry of Earthen Vessels, Pt. 2: The Motivation for Ministry” (2 Cor. 4:16-5:9)

By: Dr. Roger Pascoe

The Institute for Biblical Preaching

Cambridge, Ontario, Canada 

In the Summer edition of this journal, we began studying the subject of “The Ministry of Earthen Vessels” (2 Corinthians 4:7-5:21). We looked at 2 Corinthians 4:7-16, which deals with the topic of “The Nature of Ministry.” Now we continue with the next section, 2 Corinthians 4:16-5:8, which deals with the topic of “The Motivation for Ministry.” The apostle points out three motivations for ministry: (1) the motivation of future transformation (4:15-5:8); (2) the motivation of accountability to God (5:10-13); and (3) the motivation of Christ’s love (5:14-17). In this edition of this Pastors Journal, we will cover only The Motivation Of Future Transformation (4:16-5:9).

The apostle develops this subject of the ministry of earthen vessels around four paradoxes of ministry. Last time we noticed the first paradox of ministry: the weak messenger vs. the powerful message. Now, in connection with the motivation for ministry (specifically, the motivation of future transformation) we have the next three paradoxes.

The second paradox of ministry is: outward decay vs. inward renewal (4:16-17). For the Christian the paradox is that “Even though our outward man is decaying, yet our inward man is being renewed day by day” (16b). There is a difference between the outward and the inward – the outward is decaying and the inward is being renewed. On the one hand, we suffer from the progressive decay of our physical being. Our “outward man” (i.e. what is visible - our physical body and faculties) is “decaying” (i.e. steadily and irreversibly heading toward death). On the other hand, our inner being is progressively being renewed in God’s image. Our “inward man” (i.e. what is invisible - our new life in Christ, our spiritual being, our Christ-likeness) “is being renewed day by day” (i.e. being sanctified, transformed into Christ’s image).

The reality for the non-Christian is petrifying. They experience only outward decay without any inner renewal, because they have no spiritual life. “For” introduces the explanation of this paradox of outward decay vs. inner renewal “our light affliction which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (17). Note the contrasting elements of the Christian paradox:

• Present suffering for Jesus’ sake = light and momentary troubles
• Future glory in Jesus’ presence = an eternal glory that far outweighs all our present suffering or troubles

Paul is not teaching that physical suffering is rewarded with spiritual merit. He is not endorsing asceticism. Rather, Paul is still dealing with the issue of how the glory and power of God are displayed in earthen vessels (7); the issue of spiritually (and perhaps physically) dying with Jesus (10a); the issue of the life of Jesus manifested in us (10b); the issue of being delivered to death for Jesus’ sake that the life of Jesus may be manifested in us (11).

“Paul’s theme throughout this epistle is that the frailty of the human frame and the affliction which it sustains in the cause of the gospel magnify, by reason of the astonishing contrast, and provide the opportunity for experiencing, the all-transcending glory and power and grace of Almighty God.” ³ No matter how severe our physical suffering may be “for Jesus’ sake” (i.e. suffering that is endured and incurred for Jesus’ sake in the cause of the gospel), it is “light” and “momentary” compared to the “eternal glory” which is reserved for us in heaven.

The third paradox of ministry in this passage is: the visible vs. the invisible (4:18). The eye of faith is not preoccupied with what is seen but with what is not seen. “We do not look at the things which are seen but at the things which are not seen.” We do not focus on our human weakness, suffering, dying (i.e. the decay of our outward, physical existence), and difficult circumstances, but rather, we look at “the things which are not seen.” The non-Christian is focused on the physical, the outward, and the present (treasures on earth, perishable things), but the Christian is focused on the spiritual, the inward, and the eternal. We are focused on spiritual realities (e.g. truth, life in Christ). We are focused on inner power, the renewal of the Holy Spirit. We are focused on eternal glory – a future, heavenly perspective, when we will be fully and finally like Christ. We are pressing forward not looking back (Phil. 3:14). We endure the present in the assurance of the future. We know that the transient will give place to the permanent. We look for the temporal afflictions to be replaced by eternal glory.

The fourth paradox of ministry is: our earthly tent vs. our heavenly building (5:1-8). The explanation for the previous paradox now follows: “For we know…” The basis of our perspective on present suffering and decay is our knowledge of future glorification, the redemption of our bodies as well as our souls, the certain hope of glory. The only uncertainty is whether we will die before Jesus comes – “…if our earthly house, this tent (lit. our tent-dwelling on earth) is destroyed…” (5:1).

The body in which we now live is temporary and transient, not our permanent dwelling place. But even if it is destroyed in death, “…we have a building from God, a house not made with hands, eternal in the heavens.” The imagery of a “tent” vs. a “building” is an allusion to the Israelites’ tabernacle in the wilderness vs. the permanent temple in Jerusalem (cf. Heb. 11:8ff.). Like them in the wilderness, we are pilgrims and strangers on the earth, just passing through - our citizenship is in heaven. And when we get to heaven, we will have bodies suited to that heavenly existence - “not made with hands” (not this-world, earth-bound creations), not temporary, not subject to decay, not affected by sin, but permanent, eternal, glorified, resurrection bodies like Christ’s glorious body (Phil. 3:21).

“For” (explanation of v. 1) “in this (body) we groan (cf. Rom. 8:23) earnestly desiring to be clothed with our habitation which is from heaven...” (2). In our present earthly tent-dwelling we groan (because it is subject to decay, suffering, pain). That’s why we long for our glorified bodies (our habitation which is from heaven), which are viewed as being put on like clothes over our earthly bodies (cf. 1 Cor. 15:53) so that there is both continuity and transformation – our earthly bodies will be covered and changed by our glorified bodies. What we really long for is the possibility (“...if indeed”, v. 3) of receiving our glorified bodies without dying (“...having been clothed”) - to be alive at Christ’s coming so that, “having already been clothed” with our glorified bodies, “we shall not be found naked” (3). The hope expressed here is that we shall not be stripped of our bodies at death, that we never experience a disembodied state at all, that we do not die before we receive our glorified bodies, “clothed with our habitation (dwelling) which is from heaven” (2b).

“For” (further explanation) we who are in this tent (this temporary, decaying physical existence) groan, being burdened, not because we want to be unclothed, but (because we want to be) further clothed, so that mortality may be swallowed up by life” (4). We groan because of the burden of our present bodies, not because we want to die (i.e. be unclothed and our bodies go back to dust) but because we want to be further clothed by our glorified bodies (bodies suited to glory), so that our mortal bodies (our present, decaying bodies) may be swallowed up by (taken over by, absorbed in, clothed with) eternal life at Christ’s return, so that we never die and experience corruption.

This is what will happen to those who are alive at Christ’s coming. We will not be “unclothed” (naked, disembodied) but “further clothed” by putting on our glorified bodies over our mortal bodies. When that happens, our mortal, earth-bound bodies will be instantly absorbed by and transformed into our glorified state, so that our mortal flesh (our living, earthly but mortal bodies) will be “swallowed up” (disappear inside, absorbed, integrated into, digested) “by (what will be really) life.”

So, the imagery in 5:1-4 is that our mortal bodies are like a garment that covers the soul, which at death becomes naked because it will be separated from the body. On the other hand, our immortal bodies are likened at Christ’s coming to a garment that re-clothes (or covers) our souls, or, for those who are alive at that time, “further clothes” us - i.e. is put on over top of our mortal bodies.

“Now He who has prepared us for this very thing is God” (5a). God himself has fashioned us for the reception (clothing) of our glorified bodies. This final transformation into our glorified state is entirely and solely the work of God. This gives us assurance because it is not dependent on us but God and thus it will surely come to pass. What God has begun, He will complete (Phil. 1:6), for He “…also has given us His Spirit as a guarantee” (5b). Not only do we have the apostle’s instruction on this future certainty that God will accomplish our final transformation, but right now we have the internal deposit (the down payment) of the Spirit as the guarantee that God will surely do it (cf. Eph. 1:14; cf. Rom. 8:11ff.). The Holy Spirit constantly and continuously reassures us that the power that raised Christ from the dead will raise us up in glory (Eph. 1:9-20).

What confidence and motivation this gives us, particularly in suffering and old age! Our outward bodies are decaying, we suffer from our mortality, but more specifically for Jesus’ sake. But all that is lost in the assurance and hope of our future transformation into Christ’s likeness, for it does not compare to the glory which shall be. “So” (as a result of this assurance that God will do it and has given us his Spirit as our guarantee), “we are always confident…” (6a) – our confidence in God’s fulfillment of our transformation is unshakeable and constant – “...knowing that (confidence is based on knowledge) while we are at home in the body…” (living in this earthly tent) “…we are absent from the (presence of the) Lord. For (because) we walk by faith, not by sight (cf. Heb. 11:1). We are confident, yes, well pleased rather to be absent from the body (i.e. to die) and to be present with the Lord” (6b-8) – i.e. when sight will replace faith. Though death is our final enemy, it does not cause us to fear. Rather, we are full of confidence and motivation.

God is in control both in life and in death. The Spirit of God gives us inner assurance that God will complete our transformation. Our temporal life is our constant reminder that we are not yet in the presence of the Lord – indeed, in this state we live by faith not sight. Our desire is to leave our present earthly life and be with the Lord even though we would enter a period of nakedness, waiting to be clothed with our new bodies. This is not a death wish but an expression that the desire to be with Christ overshadows the obstacle of death (cf. Phil. 1:21).

But the best of all circumstances would be to be alive at his coming, transformed and translated to be with Christ without death (cf. Phil. 1:21-13).

Conclusion: “Therefore, we make it our aim, whether present or absent, to be well pleasing to Him” (9). No matter what happens, whether we are here at home in the body at the time Christ comes or absent from the body at the time Christ comes, our aim and the motivation for our ministry is to be well-pleasing to the Lord.

Part IV. Sermon Outlines

John 4:19-42, Jesus’ Dialogue With The Samaritan Woman, Pt. 2

For the English audio version of these messages, click on these links: Link 1 - Jn. 4:19-22; Link 2 - Jn. 4:22-26; Link 3 - Jn. 4:27-30; Link 4 - Jn. 4:31-42

Title: The Master’s Approach to Evangelism, Pt. 2

Subject: Overcoming spiritual and social barriers in evangelism

(Continued from point #3 in the last edition of this journal...)

Point #4: Point the person to God (4:19-24)

1. Through an awakened response (19-20)

a) About who Jesus is (19)

b) About finding God (20)

2. Through an enlightening reply (21-24)

a) About where God is found (21)

b) About how God is worshipped (22-24)

Point #5: Reveal Jesus’ Deity (4:25-26)

1. By finding out what they know about him (25)

a) About his coming again

b) About his revelation of truth

2. By revealing what they don't know about him (26)

Point #6: Develop faith in others (4:27-38)

1. Develop faith in others through your personal testimony (28-30)

a) By demonstrating that God changes lives (28)

b) By inviting others to see for themselves (29a)

c) By declaring what Christ has done (29b)

d) By pointing to who Christ is (29c-30)

2. Develop faith in others through a proper theology (31-42)

a) That God’s work in the world is Christ’s mission (31-34)

- to do God’s will

- to finish God’s work

b) That God’s work in the world is an “unlikely” mission (35)

- spiritual harvest spring up at the most unlikely times

- spiritual harvests spring up in the most unlikely places

c) That God’s work in the world is a team mission (36-38)

- God’s team is composed of sowers and reapers

- all members of God’s team are equally important

- all members of God’s team labour for the same result

Point #7: Conclusions - the results (4:39-42)

1. Some will believe through your personal testimony (39-40)

2. Many more will believe through God’s word (41-42)

 

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¹ John A. MacArthur, Rediscovering Pastoral Leadership (Dallas: Word, 1995), 91.

² Joseph Stowell, Shepherding the Church, 233.

³ Philip Hughes, 2 Corinthians in “The New International Commentary on the New Testament,” 157.

Edition de l’hiver 2014

Sous la direction du

Dr Roger Pascoe, Président de

l’Institut pour la Prédication Biblique

Cambridge, Ontario, Canada

www.tibp.ca

Renforcer les capacités de l’Eglise

dans la prédication biblique et le leadership

1ère Partie: La Préparation De La Prédication

“Le choix du texte et du thème”

Par: Dr. Roger Pascoe,

Président de l'Institut pour la prédication biblique,

Cambridge, Ontario, Canada

Une des questions que les prédicateurs posent le plus souvent c’est : «Comment choisissez-vous le texte sur lequel prêcher?» Ou encore cette question: «A quel moment choisissez-vous le texte sur lequel prêcher - longtemps à l'avance, quelques jours avant votre prédication, ou lorsque vous vous levez pour prendre la parole? »

La sélection du texte est une partie très importante de la préparation de la prédication. Tout d'abord, permettez-moi de souligner deux dangers à éviter:

1. Un texte trop court - un seul verset ou une seule phrase. Si le texte est plus court que l’unité de pensée de l'auteur (ce que nous appelons habituellement un paragraphe), vous devez garder à l’esprit son contexte immédiat afin de bien comprendre et prêcher sa signification. C'est le risque que comporte le fait de prêcher sur un seul verset ou une seule phrase - celui de mal l’interpréter et de mal faire son application en passant à coté de la substance du texte.

2. Un texte trop long. Si le texte est trop long, vous courez le risque de faire un simple survol en disant des généralités sur le texte sans prêter suffisamment d’attention à la progression dans la pensée de l’auteur.

Le choix du texte vous oblige à bien réfléchir sur ce que ce qu’est la prédication :

1. Ce qu'elle est censé faire - comment elle répond aux besoins de votre assemblée.
2. Ce qu’est le rôle du Saint-Esprit dans la programmation des textes et des sujets sur lesquels prêcher.
3. Comment Dieu utilise souverainement votre prédication pour résoudre à des situations qui vous sont inconnues et dont vous n’imaginiez pas que votre prédication pouvait solutionner.

En fin de compte, notre responsabilité c’est de prêcher ce que le Saint Esprit nous conduit à prêcher. Mais comment cela fonctionne t-il dans la pratique? Comment décidez-vous sur quoi prêcher? Quel est le texte approprié? Qu’est-ce qui vient en premier : le texte ou le sujet? Comment vous adressez-vous à une situation de crise (par exemple dans les événements qui surviennent dans le monde ou dans votre église) qui ne cadrent pas avec la série de prédications que vous êtes en train de développer? Quand décidez-vous sur quoi prêcher? Est-ce que vous décidez chaque semaine sur quoi prêcher le dimanche suivant, ou est-ce que vous établissez un programme de prédication? Si vous suivez un programme de prédication, combien de temps à l'avance l’établissez-vous?

Les Programmes De Prédication

Le Débat Sur Les Programmes De Prédication

La programmation à l'avance des sujets et des textes sur lesquels prêcher est une pratique dont l’importance et la pertinence ont été longtemps débattue. La question c’est: «Comment programmer une série de prédications tout en étant soumis à la direction de l'Esprit Saint quant à ce que vous devez prêcher? Y a t-il une contradiction entre le fait de programmer une série de prédications bien à l’avance et le fait se laisser guider par le Saint-Esprit sur ce qu'il faut prêcher? »

Certains prédicateurs disent: «Oui, il ya contradiction.» Ils disent que l’on ne devrait pas planifier à l'avance une série de sujets de prédication et de textes, et que le prédicateur doit chaque jour et chaque semaine chercher la direction du Saint-Esprit quant au texte sur lequel prêcher. Si cette affirmation est juste, cela signifie que vous ne pourrez jamais planifier de prêcher une série à travers un livre de la Bible ou sur un thème particulier.

Moi je dirais: «Non, il n'y a pas de contradiction. » Ceux qui s'opposent à une planification bien à l’avance de vos séries de prédications supposent que le Saint-Esprit ne vous conduit qu’une semaine après l’autre et non mois après mois, ou année après année. Cependant il n'y a aucune raison de penser que le Saint-Esprit ne puisse vous conduire que sur un certain laps de temps – en occurrence que l'Esprit Saint ne vous conduira que de semaine en semaine dans le choix des textes et pas pour une période plus longue. Je crois que le Saint-Esprit peut conduire un prédicateur vers un texte particulier pour un besoin particulier de cette semaine, et qu’aussi il peut le diriger vers un livre de la Bible ou un thème de la Bible pour une série de prédications sur une période de temps plus longue.

Une série de prédications planifiées à l’avance ne signifie pas que vous n'êtes pas sensible à la direction de l'Esprit Saint, et cela ne signifie pas non plus que vous n’allez pas sortir de votre série pour répondre à une crise particulière ou un besoin particulier dans votre église ou dans le monde. C’est pourquoi si vous décidez de prêcher en série, je vous recommande de ne pas publier les passages et les titres de vos prédications à l'avance, de sorte que vous soyez libre de changer vos programmes de prédication selon la direction du Saint-Esprit.

Je suis d'accord avec Martin Lloyd-Jones, qui a dit: «Etant entendu que nous sommes soumis à l'Esprit, et que nous devons nous assurer d’être vraiment soumis à Lui, je soutiens qu'Il peut parfois nous conduire à prêcher sur des textes hétéroclites et à un autre moment à prêcher en série» (Prédication et Prédicateurs, 188-189).

Le plus important au sujet du choix du texte c’est que:

1. vous soyez toujours sensible à la direction de l'Esprit
2. l'Esprit soit toujours libre de vous conduire vers un texte différent de celui que vous avez présélectionné
3. vous choisissez toujours vos textes et sujets de prédication dans un esprit de prière et de sensibilité à la direction du Saint-Esprit.

D'un point de vue pratique, je dirais que la prédication exige autant de planification que d’effort dans l'étude si nous voulons être aussi efficaces que possible entre les mains de Dieu. De même que nous n’imaginons même pas aborder des tâches organisationnelles sans une certaine planification, nous ne pouvons pas non plus manquer de planifier notre prédication. Pourquoi devrions-nous aborder une tâche aussi grave que la prédication sans aucune planification?

Un prédicateur qui prêche sans aucune planification est coupable de:

1. ne pas prendre sa tâche de prédication au sérieux
2. ne pas bien servir son assemblée
3. faire son travail avec grand amateurisme
4. semer la confusion dans son assemblée qui ne sait pas sur quoi il va prêcher d'une semaine à l'autre
5. ne pas enseigner les fidèles de façon systématique.

Les Avantages Des Programmes De Prédication

Voici quatre avantages et de bonnes raisons pour établir des programmes de prédication:

1. Planifier aidera à garder votre prédication équilibrée et intentionnelle. Elle sera équilibrée parce qu'elle tient compte des priorités bibliques pour la prédication et ne s'attardera pas sur vos thèmes de prédilection ou sur des sujets populaires. Elle sera intentionnelle parce que vos prédications couvriront l'ensemble de l'Écriture, exposant vos fidèles à l’ensemble de la vérité biblique ; ce qui consolidera leur connaissance des Écritures, leur relation avec Dieu, et leur maturité spirituelle.

2. Planifier augmentera votre efficacité dans la préparation des prédications. Cela augmentera votre efficacité, car:

1. vous saurez à l'avance où vous allez et vous n’aurez pas à perdre du temps pour déterminer sur quoi prêcher chaque semaine
2. vous n'aurez qu'à préparer les informations sur l’arrière plan du texte une seule fois pour toute la série
3. vous aurez plus de perspicacité et d’arguments pour la prédication parce que vous vous concentrez sur une série particulière.

3. Planifier vous aidera à répondre aux besoins du ministère. Lorsque vous planifiez votre série de prédication à l'avance, vous pouvez prendre en compte le ministère et les besoins spirituels à long et court terme de l'église.

4. Planifier vous aidera à évaluer les progrès dans votre ministère. Que vous soyez dans un ministère d'église, un ministère para-ecclésiastique ou une mission, vous aurez un point de référence pour vous évaluer vous-même, et vous serez en mesure de dire si vous avez proclamé de façon systématique et équilibré l’ensemble de la vérité biblique – en occurrence que vous avez donné à vos gens de la nourriture spirituelle équilibrée et bien nutritive; que votre prédication est centrée sur le Christ, et que vous n'avez pas fait preuve de négligence.

2eme Partie: Le Leadership - Etre Un Modele Selon Le Cœur De Dieu

«Votre pratique de la méditation personnelle»

Par: Dr Roger Pascoe

L'Institut pour la prédication biblique

Cambridge, Ontario, Canada

Comme nous l'avons vu dans les précédents numéros de la Revue Internet des Pasteurs, être un modèle selon le cœur de Dieu couvre tous les aspects de notre vie. Nous avons parlé de «votre sainteté personnelle » et de la manière dont elle affecte votre capacité et votre efficacité en tant que leader spirituel. La sainteté ne peut être correctement entretenue ou recherchée sans une pratique soutenue des disciplines spirituelles dans votre vie. Les disciplines spirituelles sont essentielles pour vous amener davantage à la ressemblance de Christ - pour votre propre relation avec Dieu, pour votre croissance spirituelle personnelle ; pour votre pureté personnelle et pour votre force et votre vitalité spirituelle.

Un caractère pieux provient du fait de passer du temps avec Dieu. Les disciples passent du temps avec leur maitre (cf. Mc. 3:13-14). Notre caractère doit être une expression du caractère de Christ (Galates 4:19) et notre conduite une expression de celle du Christ. Notre manière de vivre, ce que nous faisons, et qui nous sommes doivent refléter comment le Christ a vécu et qui Il est. Nous ne pouvons refléter le caractère et la conduite du Christ que si nous le connaissons intimement. Et nous ne pouvons le connaître intimement que si nous passons du temps avec lui.

Nous parlons de «faire» notre méditation. Dans un sens, nous ne devrions pas «faire» notre méditation – mais plutôt vivre dans un état constant de méditation, de sorte que «méditer » ne soit pas simplement un acte mécanique ou un devoir, mais un plaisir.

1 Timothée 4:7 nous demande de nous « exercer à la piété ». Les disciplines spirituelles sont les moyens par lesquels la croissance spirituelle se produit en nous par (1) la lecture, la mémorisation, et la méditation de la Parole; (2) la prière; (3) la louange (4) l'évangélisation; (5) et le service.

Il est extrêmement important de réserver un temps et un lieu précis pour une rencontre quotidienne avec Dieu - une routine quotidienne de lecture, de méditation, de prière. Pour la plupart d'entre nous, cette pratique est difficile parce que beaucoup d'autres choses en apparence plus importantes nous disputent constamment notre temps et notre attention. Je constate que lorsque la première chose que je fais dans la journée n’est pas d’avoir ma méditation avec le Seigneur, alors les chances de pouvoir le faire par la suite s’amenuisent à mesure que la journée s’épuise. Cela est probablement vrai pour vous également.

Si vous êtes comme la plupart des chrétiens, vous trouverez probablement que la prière est particulièrement difficile à pratiquer de façon quotidienne et constante. Satan ne veut pas nous voir engagés dans la méditation quotidienne, particulièrement la prière. Alors, permettez-moi de décrire ce que je pense être les composantes de base d'une méditation quotidienne avec le Seigneur. Vous pouvez modifier cela en fonction de vos propres habitudes, mais je vous donne ci-après les principaux éléments.

La Meditation Personnelle

1. Attendre Dieu tranquillement - dans la solitude. C'est là que nous avons véritablement l’occasion de connaitre Dieu. Il est écrit dans le psaume 46:10: «Arrêtez, et sachez que je suis Dieu ». Ce sont des moments où Dieu nous oblige à attendre (en particulier pendant les temps obscurs et difficiles de notre vie). Je crois qu’à ce moment nous en apprenons davantage sur Dieu et sur nous-mêmes que pendant les moments agréables. Nous avons besoin de calme, de sérénité, d’un temps en dehors de la routine et du stress de la vie pour rencontrer Dieu. Vous avez besoin d'un endroit où vous pouvez vous enfermer, et vous avez besoin de planifier un temps à cet effet.

2. Ecouter Dieu attentivement - dans le silence. Parlez très peu et écoutez Dieu vous parler à travers sa Parole. Soyez sensible à l'Esprit Saint pendant qu’il touche votre esprit, votre cœur, votre conscience.

3. Lire de façon méditative - dans les Écritures. Prenez du temps chaque jour pour lire, méditer, et prier à travers les Ecritures. La méditation orientale nécessite que l’on vide son esprit, mais la méditation chrétienne demande plutôt que nous remplissions notre esprit des pensées de Dieu - telles qu’il nous les a révélées dans sa Parole.

Il ne s’agit pas d’étudier les Écritures. Il ne s’agit pas de préparer une prédication ou une leçon d'école du dimanche – ces choses consistent à se concentrer sur comment vous allez l'expliquer et de l'appliquer à d'autres personnes. Mais il s’agit ici d’une autre forme de lecture de la bible qui met l'accent sur votre propre vie spirituelle et l’application de la parole à votre cas personnel. C'est le moment où vous permettez à l'Écriture de vous parler, où vous laissez Dieu nourrir votre cœur et votre âme dans la Parole, où vous devenez saturé de sa Parole au point d’être incité à le louer, à mieux le comprendre, à l'aimer davantage.

La lecture quotidienne des Écritures est l'un des ingrédients qui ont donné à George Mueller une telle puissante dans sa vie. Il savait la vérité selon laquelle «l'homme ne vivra pas de pain seulement, mais de toute parole qui sort de la bouche de Dieu» (Matthieu 4:4).

Soyez systématique, intentionnel, et séquentielle dans votre lecture. Etablissez un plan de lecture. Essayez de lire dans différentes parties de la Bible: dans les Proverbes ou les Psaumes; dans un livre de l’ancien testament, et dans un livre du nouveau testament.

Réfléchissez à ce que vous lisez. Pendant que vous lisez, posez-vous quelques questions pour stimuler votre réponse à la parole:

• y a t-il un commandement auquel vous devez obéir?
• y a-t-il des liens avec d'autres passages des écritures que vous n'aviez pas remarqués auparavant?
• y a t-il une leçon à apprendre?
• y a t-il un nouvel enseignement que vous avez besoin de croire ou d’adopter?
• y a t-il une bénédiction dont vous devez jouir?
• y a t-il une pratique, une attitude, ou une relation que vous avez besoin de changer?
• y a t-il une bénédiction que vous devez saisir?
• y a t-il un domaine dans lequel prendre courage?
• y a t-il une erreur à éviter? Il est très réconfortant de savoir que lorsqu’inconsciemment je prends une mauvaise direction ou lorsque je prends une décision insensée, la parole de Dieu peut me le révéler. Il est facile de voir les erreurs des autres, mais il est beaucoup plus difficile de voir nos propres erreurs. C'est là que la Parole de Dieu devient comme un miroir pour nous (Jacques 1:23-25).
• y a t-il un exemple à suivre? Est-ce qu’il ya quelque chose dans la page que vous lisez qui vous invite à dire: «Je veux être davantage comme cela!»
• y a t-il une tache ou une responsabilité que vous devez accomplir? Est-ce que la parole de Dieu vous pousse à agir? Êtes-vous en train de négliger quelque chose dans votre foyer ou votre lieu de travail ou dans votre vie personnelle? Si oui, vous devez en prendre conscience et le corriger.
• y a t-il une promesse que vous pouvez réclamer? En étudiant la Bible, vous entendrez le Seigneur lui-même s'engager à certaines choses ou à agir d’une certaine façon. Lorsque vous abordez ces promesses, vous devez reconnaitre: «Oui, Dieu! Tu es ainsi et tu as promis d'être ainsi tout au long de ma vie, et je te fais confiance ». Votre foi sera renforcée à mesure que vous assimilez et examinez les promesses de Dieu.
• y a t-il un péché que vous devez confesser? Vous ne pouvez pas lire la bible assez longtemps sans tomber sur des passages qui exposent des erreurs dans votre vie. La promesse qui m'aide est la suivante : «Si nous confessons nos péchés, il est fidèle et juste pour nous pardonner nos péchés et nous purifier de toute iniquité.» (1 Jean 1:9).

Laissez les mots «demeurer en vous» (Jean 15:7). À partir de votre lecture, servez-vous des pensées que cela vous inspire pour répondre à Dieu dans l’adoration, la confession, l'action de grâce, l'intercession, et la supplication. Mémorisez l'Écriture pendant que la lisez. «Je serre ta parole dans mon cœur afin de ne pas pécher contre toi» (Ps. 119:11).

Laissez les mots produire des fruits en vous. Partagez ce que vous avez appris avec d’autres personnes à un moment opportun.

Obéissez à la parole que vous avez lue. Tout au long de la journée, mettez en pratique ce que vous avez lu ce matin-là.

4. Rafraichissez-vous abondamment – dans les livres de méditation. Je trouve les livres de méditation très utiles pour nourrir et stimuler mon cœur vers Dieu. Ce genre de livres vous incitent à une relation plus profonde avec Dieu. Ils génèrent en vous une connaissance plus profonde de sa personne.

La Priere Personnelle

1. Repentez-vous avec contrition - dans la confession ... à Dieu, à votre femme, à la personne à qui vous rendez compte de votre vie, ou peut-être un collègue, un pasteur, etc.

2. Conversez intimement - dans la prière. Votre vie de prière est fondamentale pour garder votre vitalité spirituelle. Elle est indispensable pour une vie chrétienne consistante, pertinente, et puissante. Et pourtant, elle est l'une des pratiques les plus difficiles à maintenir, et l'une des choses qui font le plus défaut dans la vie des leaders chrétiens.

La plupart d'entre nous avons du mal à être disciplinés dans la prière. Il ya tellement d'autres choses que nous préférerons faire et qui nous absorbent tant. Martin Luther avait l’habitude de prier plus lorsqu’il avait des responsabilités supplémentaires plus lourdes. Il a dit: «Du travail, du travail tôt le matin et tard le soir. En fait, j'ai tellement à faire que je dois passer les trois premières heures de la journée dans la prière. » Quand Jésus était très occupé et préoccupé, il passait des nuits entières à prier. (Luc 06:12).

La prière est le canal par lequel nous conversons avec Dieu. Nous ne pouvons pas le connaître sans converser avec lui ; nous ne pouvons pas dire du bien de lui publiquement aux autres si nous ne le louons pas nous-mêmes en privé. Disciplinez-vous à prier. Faites en une habitude. Essayer toujours de combiner la lecture des Écritures à la prière.

Priez intentionnellement - par exemple à un moment précis chaque jour. Il est préférable que ce soit la première chose que vous faites le matin avant que vous ne soyez absorbé par d'autres choses. Vous ne pouvez pas être puissant dans la prière en publique tant que vous n'êtes pas engagé dans la prière de façon régulière et intentionnelle en privé.

Priez sans cesse - c'est à dire tout au long de la journée (1 Thess 5:17). Priez chaque fois que quelque chose ou quelqu'un vous vient à l'esprit - dans votre voiture ou pendant que vous marchez. Priez à haute voix ou en silence.

Priez méthodiquement en utilisant un canevas de prière ou une liste de sujets de prière. Mon canevas de prière se présente ainsi qu’il suit:

1. Des versets sur la prière – des versets qui magnifient Dieu; des passages sur la prière. Priez à l’aide de versets particuliers qui sont importants pour vous. Inspirez-vous de l’Écriture pour vous adresser à Dieu dans la prière.
2. Les sujets de prière permanents pour chaque jour - pour la famille, les missions, des gens particuliers, etc.
3. Les sujets de prière temporaires - des questions, des situations qui vont et viennent.
4. Les prières quotidiennes. J’affecte à chaque jour un sujet de prière différent:

• Dimanche – le culte du dimanche et les pasteurs que je connais; le salut pour différentes personnes et pour des gens de la famille.
• Lundi - les missions et les missionnaires.
• Mardi - action de grâce, les réponses à la prière, les sujets d’encouragements, notre gouvernement et nos autorités, notre groupe d'étude de la Bible.
• Mercredi – les ministères et les serviteurs dans ces ministères.
• Jeudi - mon propre ministère, ceux qui me soutiennent, les engagements à venir du ministère.
• Vendredi – les familles, les relations dans les foyers, les gens ayant des problèmes de santé.
• Samedi - les jeunes adultes, les jeunes couples mariés et les jeunes familles qui ont occupé une place importante dans notre vie.

Priez mutuellement - c'est à dire avec un partenaire. Priez avec votre femme ou avec un collègue ou un ami.

Priez de façon responsable. Priez comme si vous en êtes seul responsable (comme si tout dépendait de vous), mais en sachant que Dieu seul peut le réaliser. Luttez dans la prière (Col. 4:12; Ep. 1, 16). Intercédez en faveur d'autres personnes (par exemple, priez en suivant l’annuaire de votre église). Suppliez Dieu pour leurs besoins. Adorez Dieu pour qui Il est. Priez dans l'énergie et la puissance du Saint-Esprit (Eph. 6:18).

Priez de façon attentive. Écoutez Dieu. Laissez-le vous parler par le Saint Esprit (Romains 8:26-27).

3ème Partie: Meditation

«Le ministère des vases de terre (2ème partie): La motivation pour le ministère » (2 Cor.5 :10-13)

Par: Dr Roger Pascoe

Institut pour la prédication biblique

Cambridge, Ontario, Canada

Dans 2 Corinthiens 4 et 5, l'apôtre Paul souligne trois motivations pour le ministère:

1. la motivation de la transformation future (4:16-5:9)
2. la motivation du jugement de Dieu (5:10-13)
3. la motivation de l'amour du Christ (5:14-17).

Nous avons discuté de la motivation de la transformation future dans le numéro de l'automne 2013 de cette Revue. Maintenant, nous allons examiner la deuxième motivation pour le ministère: LA MOTIVATION DU JUGEMENT DE DIEU (5:10-13). Ici, Paul a deux sources de motivation ...

1. Les Chrétiens Rendront Compte Devant Le Tribunal De Christ (5:10)

La motivation de notre future transformation nous rappelle notre responsabilité présente d’être conformes à la nature et au caractère de Christ, dès à présent sur la terre, «car» (10) ce qui nous motive à lui être agréable, c'est que nous devons « tous comparaître devant le tribunal de Christ, afin que chacun reçoive selon le bien ou le mal qu’il aura fait, étant dans son corps.»(5:10). Nous sommes responsables de la façon dont nous vivons. Notre espoir actuel d'être avec le Seigneur doit renforcer notre désir de lui être agréable maintenant, et aussi nous rendre conscient du tribunal à venir de Christ.

Les chrétiens rendront compte un jour. En ce jour-là, tout ce que nous avons fait ici-bas sera exposé. «Tout est à nu et à découvert aux yeux de celui à qui nous devons rendre compte » (Hébreux 04:13). La perspective de ce compte rendu à venir devrait nous inciter à une vie sainte, de sorte à ce que nos actions extérieures soient conformes à ce que nous pensons et croyons au fond de nous. Nous ne sommes pas exemptés des exigences de la loi morale de Dieu. Nous avons été justifiés (Actes 13:39; Rom 8:1) et purifiés, et maintenant la responsabilité nous incombe de glorifier Dieu dans notre corps (1 Cor 6:20). C’est pourquoi Dieu nous évaluera sur de tout ce que nous avons fait ici bas, que ce soit en bien ou en mal.

Comme un commentateur l’a souligné, il s'agit non pas d’une «sentence de condamnation» mais d'une «évaluation de la valeur» afin que Christ puisse attribuer ou refuser des récompenses. Cela n'a rien à voir avec la condamnation, mais tout à voir avec les félicitations. Chaque chrétien est tenu responsable non pas de l’obtention de son salut (car nous en sommes incapables par nous mêmes) mais de la manière de construire sur cette fondation qui a été posée, à savoir Jésus-Christ (voir 1 Cor. 3:10-15). Notre fondation est complètement sécurisée: si nous sommes de vrais croyants, nous ne pouvons pas perdre notre salut. Mais nous serons tenus responsables devant Dieu pour ce que nous aurons construit sur ce fondement - si c’est « avec de l’or, de l’argent, des pierres précieuses » ou plutôt avec « du bois, du foin ou du chaume ». Chaque croyant se tiendra devant le tribunal de Christ, pas pour savoir s’il sera sauvé ou pas, mais pour recevoir soit des récompenses pour les actes qu’il a accomplis pour le Christ, ou rien pour avoir mis le feu par ces choses qu’il n’a pas faites pour le Christ - c'est à dire les mauvaises choses. Car «la foi sans les œuvres est morte» (Jacques 2:26) et nos œuvres seront exposés pour ce qu'ils sont vraiment. C’est seulement maintenant, dans cette vie que nous avons l'occasion de glorifier Dieu en paroles et en actes, dans notre corps qui est le sien. (1 Cor. 6:20).

Cela devrait certainement être une grande motivation pour notre ministère - Les chrétiens rendront compte devant le tribunal de Christ. Ensuite, d'autre part, il y a le fait que ...

2. Les Incroyants Rendront Compte Devant Le Grand Trône Blanc (5:11-12)

« Donc » (à la lumière du tribunal de Christ devant lequel tous les croyants se tiendront), « connaissant la crainte du Seigneur, nous cherchons à convaincre les hommes » (11a). Cette motivation de la responsabilité future devant Dieu motive Paul à faire son ministère qui consiste à convaincre les hommes (incroyants) de la vérité de l'Évangile. C’est une perspective suffisamment grave de savoir que les chrétiens se tiendront devant le tribunal de Christ où les actes accomplis dans le corps seront évalués pour déterminer s’ils étaient bons ou mauvais. Mais c’est une perspective bien pire de savoir que les incroyants devront se tenir devant le Grand Trône Blanc de Dieu. Ce sera une terreur abjecte. Pas étonnant que Paul dise, connaissant la crainte du Seigneur, nous cherchons à convaincre les hommes. Cela est une motivation sérieuse pour notre ministère de prédication de l'Évangile.

Néanmoins, Paul ne cherche pas à se justifier lui-même et ses activités du ministère car il dit : « Dieu nous connaît, et j’espère que dans vos consciences vous nous connaissez aussi » (11b). Dieu connaît la véritable motivation de Paul pour le ministère, de sorte qu'il n'a pas besoin de justifier ce qu'il fait et pourquoi il le fait. Et, il espère que sa motivation pour le ministère est également bien connue dans les consciences des Corinthiens. Il espère que son œuvre parmi eux les convaincra dans leur conscience de la validité et de la pureté de son appel, car ils considèrent la vie et le ministère de Paul à la lumière de toutes les accusations portées contre lui par les faux enseignants.

«Nous ne nous recommandons pas de nouveau nous-mêmes auprès de vous (voir 3:1); mais nous vous donnons occasion de vous glorifier à notre sujet, afin que vous puissiez répondre à ceux qui tirent gloire de ce qui est dans les apparences et non dans le cœur. » (12). Paul ne cherche pas à les convaincre de sa crédibilité, mais plutôt de leur donner l'occasion de le défendre et de se féliciter à son sujet. Il ne veut pas seulement les convaincre dans leur conscience quant à son authenticité en tant que ministre de l'Évangile, mais il veut aussi qu'ils parlent de sa part contre ceux qui sont son exact opposé – c'est-à-dire «ceux qui tirent gloire de ce qui est dans les apparences et non dans le cœur». C'est la définition par excellence des faux enseignants - des hypocrites qui semblent bons à l'extérieur mais qui sont corrompus dans leur être profond; ils se soucient plus de spectacles, d'argent et de pouvoir que de «convaincre les hommes » ou de nourrir le peuple de Dieu.

C'est exactement le contraire de Paul qui a compté toutes ces choses comme de la boue (l’argent, le pouvoir, l’héritage, la position religieuse, etc.) pour l'excellence de la connaissance du Christ (voir Phil. 3:1-11). « Je me glorifierai donc bien plus volontiers de mes faiblesses, afin que la puissance de Christ repose sur moi. » (2 Cor. 12:9). Paul se glorifiait dans la croix (Galates 6:14). Il n'a pas essayé d'impressionner les autres avec des discours intellectuels ronflants, mais il est venu à eux dans la crainte et la faiblesse (2 Cor. 5:1-5). Ainsi, le véritable serviteur de Dieu glorifie Christ dans son cœur et non dans les apparences. Ses valeurs sont spirituelles et internes - pas matérielles et externes.

Conclusion: «En effet (parce que), si je suis hors de sens, c’est pour Dieu ; si je suis de bon sens, c’est pour vous.» (13). Paul dit: «Si je suis ne suis pas sain d’esprit comme mes accusateurs le disent (Actes 26:24; 2 Cor 11:1,16; 12:11) - c'est à dire un extrémiste religieux qui prend des risques et des épreuves qu'une personne saine d'esprit n’accepterait pas – c’est pour servir Dieu. Mais si je suis sain d'esprit, je l'utilise pour votre bénéfice dans la prédication de l'Evangile». Puissions-nous aussi utiliser toutes les capacités et les opportunités que Dieu nous donne pour son service. Que la perspective de rendre des comptes à Dieu nous motive à servir Dieu avec le pur motif de faire du bien aux autres.

4ème Partie: Plans De Predication

Jean 8:1-11 / Le Dialogue De Jésus Avec Les Pharisiens

Pour la version audio anglaise de ces messages, cliquez sur ces liens : Link 1 - Jean. 8:1-5; Link 2 - Jean 8:6-7; Link 3 - Jean 8:8-11

Titre: L'hypocrisie confrontée

Point n°1: Les accusateurs défient Jésus (8:3-6a)

1. La femme est amenée (3)

2. Jésus est interpellé (4-5)

Point n°2: Jésus discrédite les accusateurs (8:6b-9a)

1. Jésus ignore leur demande (6b, 8)

2. Jésus révèle sa sagesse divine (7)

3. Jésus touche leur conscience (9a)

Point n°3: Jésus s’occupe de la femme accusée (8:9b-11)

1. Jésus s’occupe d’elle de façon personnelle (9b-10a)

2. Jésus s’occupe d’elle de façon protective (10b-11a)

3. Jésus s’occupe d’elle de façon pastorale (11b)