Afleveringen
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When youâre in the Land Between, the natural question we ask is, âHow long? How long will I be in this hard place?â
Scan through the Psalms. See if you can find some language for crying out. Many of these songs were written by King David during times of tremendous pressure. (Ps. 69)Connect personally to the words. If your response to the words you scan is, âThatâs me! I feel like that!â then pause. (Ps. 55) Borrow those words and use them in your own prayer. (Ps. 13)
This question nagged the Israelites as they slogged through the wilderness, eventually leading to complaint. Their relentless complaining turned personal, and they blamed Moses for their woes.
The accusations and criticism beat down on Moses until he couldnât take it anymore. He hadnât asked for this job! He is so discouraged and weary that he asks God to let him die rather than continue like this.
The Land Between can be a place of emotional meltdown.
You might think Moses is no different than the Israelites, complaining and ready to quit. But thereâs a key difference. The Israelites were complaining about God. Moses is praying to God.
Moses isnât the only biblical leader to go through a âdark night of the soul.â The prophets Elijah and Jeremiah both experienced emotional meltdowns of their own. So discouraged and defeated, each of them despaired of life itself, and they poured out their pain and lament to God in prayer.
You might read their prayers and wonder if this kind of honesty with God is acceptable. Can we really bare our souls and give vent to our feelings in this way?
Keep in mind that these guys are spiritual heavyweights. They are not among the ranks of the immature. Their honest prayers are an indication of their spiritual depth rather than a sign of shallowness. And God never condemns or disciplines them for pouring out their emotions.
But I also wonder if God chose to include their emotionally raw and honest prayers in the Scriptures to validate our pain. Perhaps these prayers and others like them in the Bible were preserved as a way for the Lord to whisper to us, âSee, youâre not alone. Go ahead and cry out. Turn to Me and give vent to your fatigue, hurt, and disappointment.â
In the words of Jesus, âCome to me, all you who are weary and burdened, and I will give you rest.â (Mt. 11:28)
The Land Between can provide an opportunity for intimate prayer.
You may be thinking, âI like the idea of pouring out my heart to God, but to be honest, I am so numb and exhausted, I donât know what to say.â
Let me give you some practical help in three simple words: SCANâŠCONNECTâŠBORROW.In the Land Between, emotional meltdowns are inevitable. But honest prayer is powerful. When we turn to God, weâre turning in the right direction. Rest is found. Intimacy is deepened. And hope is fueled.
Text: Nu. 11:4-6, 10-15; Mt. 11:28
Originally recorded on October 20, 2013, at Fellowship Missionary Church, Fort Wayne, IN
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Sooner or later, all of us will find ourselves in the Land Between â a place of undesired and difficult transitions. We are ripped from normality and find ourselves in an unfamiliar world. The world of the unemployed, the suddenly single, the chronically ill. Everything has changed, and we are at a loss to know how to navigate this new terrain.
What if the situation youâre experiencing that you most detest is intended for your best?What if this wilderness you find yourself in can be a greenhouse for growth?What if Godâs purpose is not to destroy you but to develop you and ultimately display you?What if the soil you most hate is producing the fruit you most want?
The Israelites found themselves in the Land Between in the Old Testament. Having been miraculously led out of the bondage of slavery in Egypt, they found themselves in the wilderness. A desertâŠwhere nothing grows.
They are hoping to get to the Promised Land. A land flowing with milk and honey. But theyâre not there yet, and itâs going to take a long time to get there.
With a group of several hundred thousand people slowly moving through this desert, you can imagine that, eventually, they are going to run out of food. And when they did, they started to complain.
God saw to their need by providing a unique food substance. It was called manna. And this is what they ate, day after day, week after week. For two years, theyâve been eating manna, and they are sick of it. So they start to complain and wail.
Now, we can easily criticize these folks. But how often do we do the same thing?!
The fact is⊠the Land Between can be fertile ground for complaint.
For the Israelites, their complaint was not only chronic, it was intensifying. They were not merely rejecting the food, they were rejecting the God who had given it to them.
What were the Israelites doing in the wilderness for so long? If you look at a map, it seems there to be a much shorter, more direct route they could have taken. Why did God lead them out into the middle of the desert?
Because He needed to take this ragtag group of ex-slaves and form them into a people who knew their God and their identity as His people. A nation that was clear on its mission and prepared to step into it.
The fact is⊠The Land Between can be a greenhouse for trust.
It can be a place where we allow ourselves to be disciplined and trained by God so that we can learn to trust in God and live as a greater display for God.
The Land Between can either make you bitter or better. And thatâs a function of our response to it.
Our patterns of response to challenges and trials will ultimately shape who we will become.
Here are some questions to consider in your Land Between:Text: Ex. 1:1-11; 3:1-8; 16:1-4, 13-16; Nu. 11:1-9, 20
Originally recorded on October 13, 2013, at Fellowship Missionary Church, Fort Wayne, IN
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Zijn er afleveringen die ontbreken?
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We all know what itâs like to screw up. To go somewhere we shouldnât have gone and done something we shouldnât have done. When we do, we wonder, âWill anybody come and set things right?â
Itâs this longing that is answered in the attribute of God weâre going to look at today.
God is gracious. Full of grace. From the Greek word charis, grace means helpfulness toward someone in need without receiving anything in return; generosity merely for the sake of another.
The scarlet thread of grace runs all through the Bible.· Rahab:
A prostitute living in Jericho, she risked her life to save two Hebrew spies. They made a promise to her that if she would hang a scarlet cord from the window of her home when the Israelite army attacked, she and her family would be spared. She trusted in that scarlet cord and by grace, she was given a new life.
· Adam and Eve
The scarlet thread begins in the opening pages of the Bible. Having committed the first sin, they now experienced guilt, shame, and brokenness. Yet God made garments of animal skin to cover their guilt and shame. But the covering came at a price. Death has now entered the world. Innocent blood has been shed. And a message has been sent: Your sin is covered because a sacrifice has been accepted on your behalf.
· Passover
Thousands of years later, Godâs people were trapped in slavery in Egypt. But God had a plan to free them from their bondage and the judgment that was coming. They must take the blood of a flawless lamb and spread it on the doorposts of their homes. Then when the Death Angel moved through the land, he would see the blood and pass over their homes.
Grace was offered, but that grace came at a cost. A sinless substitute paid the price that justice required.· Day of Atonement
It is the satisfaction of the demands of justice so that oneness can be restored. On the Day of Atonement, two goats would be chosen. One of the goats would be sacrificed and the blood sprinkled over the Ark of the Covenant. But the chief priest would lay his hands on the remaining living goat and confess all the sins the people had committed. This goat would then be led out of the camp and into the wilderness, symbolically carrying away the sins of the people. This goat was calledâŠthe scapegoat.
· Jesus
The scarlet thread is woven throughout Jesus' life and ultimately leads to a hill called Calvary where the Lamb was sacrificed for the sins of all mankind.
Here is the message of the scarlet thread, as clear as I know how to make it. God is not willing that any should perish, but He gives to everyone a choice. Who are you trusting to set things right between you and God?
There are two options. You can say, âIâm trusting myself,â and God will allow that â for now. But the Bible is real clear that if you do, when the time comes that you face the righteous God, there will be an accounting. And itâs then that the issue of atoning for your sin will have to be dealt with by you and you alone.
OR⊠you can take advantage of the grace that God offers through His Son. You can ask that the Lamb of God, Jesus, atone for your sin.Text: Joshua 2:1-21; Is. 53
Originally recorded on October 31, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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If asked to name the attributes of Godâs character, most likely youâd say love, power, or wisdom. But the attribute mentioned more than any other in the Bible is His righteousness or justice. Here are a few examples:
âFor the Lord is righteous and He loves justice.â Psalm 11:7âRighteousness and justice are the foundation of your throne; love and justice go before You.â Psalm 89:14God is a righteous judge committed to perfect justice, and because He is, we can look at life differently.
Act justly
Because God is righteous, I can be confident that He will right all wrongs and correct all inequities.
Notice the word âall.â No one will elude Godâs judgment. The righteous judge saw what happened, and you will be vindicated.
Because God is righteous, I need to understand that justice is His responsibility while forgiveness is mine.
The Bible says, âDo not take revenge, my friends, but leave room for Godâs wrath, for it is written: âIt is mine to avenge; I will repay,â says the Lord.â(Rom. 12:19)
Justice is in Godâs hands. But forgiveness is a gift you give yourself. To hold on to bitterness is to remain under the control of your offender. But forgiveness sets your soul free.
Back in the O.T., the Lord raised up prophets who were absolutely committed to Godâs standard of justice. Time and again they spoke out against injustice, and more times than not, their words were not directed at those outside of Israel, but at Godâs people.
One of these prophets was Micah. Specifically, he addressed the injustice of the wealthy using their power and position to seize the property of the poor.
Now if we have not personally faced a great deal of injustice, itâs easy for us to read the prophets like Micah and think, âWhatâs the big deal? There will always be injustice. Itâs just the way things are.â
The big deal is that the God who is righteous cares deeply about the poor and is appalled at the injustice that all too often comes their way. Moreover, He thunders against the complacency of His people who merely shrug their shoulders and offer prayers of gratitude that theyâre not the ones suffering.
God is making a profound point. Walking in His way isnât simply defined by sinful behaviors that we donât do. Itâs also defined by righteous behaviors that we do. And nowhere is that kind of righteousness more needed than those living in the margins.
Because God is righteous and just, we who bear His name are called to share His passion and act on His behalf.
So, how am I supposed to respond to the injustice? In Micah 6:8, God makes it very clear.
âHe has shown you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.â Micah 6:8
âActing justlyâ starts in small ways. How about freshly committing yourself to being a person of absolute truth and total integrity?
Love mercy
But itâs not to stop there. We have to look at the world around us and ask God, âWhere do You want me to be an agent of justice?Other translations use the word âkindness.â Kindness is love in action.
Walk humblyTo walk humbly before the God who is righteous is to act righteously without getting self-righteous.
Text: Micah 3:1-3, 8-12; 6:8
Originally recorded on October 24, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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Our God is all-powerful. King David tried to describe His power in Psalm 29. He likened Godâs power to a ferocious thunderstorm that splintered trees and shook the earth. Yet as incredible and fearsome as that storm was, Godâs power is even greater. And all who encounter it canât help but tremble in awe and worship.
But while most of us have no problem acknowledging the power of God, rather than marvel, we are left with questions. We hear verses like Jeremiah 32:27, âBehold, I am the Lord, the God of all flesh; is anything too difficult for Me?â and wonder, âIf God is so powerful, why doesnât He use it more?â
If He could part the sea, give sight to the blind, and feed 5000 people with a little boyâs lunch⊠why canât He give a lonely single a mate? Why canât He grant a devoted childless couple a child? Why canât He raise the cripple out of his chair or wipe out the cancer cells in a young mother? If Godâs so powerful, why doesnât God use His power for good things like that?
The words of A.H. Strong begin to answer that: âGod can do all that He will, but He will not do all that He can.â
The release of Godâs power is contingent upon His purposes.
As limited humans, we simply donât know all that is at play in any given situation. But God does and those purposesâŠthose plans⊠are for the best and one day theyâll be perfectly clear.
The release of Godâs power is coupled to His love.
Parents can understand this better than most. Children ask and plead for things that are within your power to give them, yet you donât because you know itâs not good for them. Your love constrains your power.
So it is with God. Sometimes God doesnât exercise His power on our behalf not because He doesnât love us, but because He does.
The release of Godâs power is available to His children.
God is willing not merely to show His power, but to share His power with His children.
The release of Godâs power is accessed through our obedience.
Time and again in Scripture, we read how Godâs power was released when someone took the next right step. And as they did, somewhere along the way, Godâs power was manifest. The sea was parted, the leper was healed, the bread and fish were multiplied.
We so long to see Godâs power displayed right nowâŠin this moment. But more times than not, He asks us to walk in the direction He has told us and to trust that somewhere between here and there, in His perfect timing, His power will be shown.Text: Jer. 32:27; Ps. 29
Originally recorded on October 17, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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What does it mean that God is omnipresent - that God is everywhere.
Daily times with God.
Omnipresence means that God is not confined to the limits of any particular space. He is no less present in one portion of the universe than any other.
In other words, with equal truth and confidence, it can be said from anywhere in the universe, âThe Lord is in this place.â Wherever you are, God is right there, right now. The God who is...is everywhere.
One of the best biblical texts on Godâs omnipresence is Psalm 139. In the first 6 verses, David marvels that God knows everything. Then he goes on to speak of the fact that God is everywhere.
âWhere can I go from Your Spirit? Where can I flee from your presenceâ If I go up to the heavens, You are there; if I make my bed in the depths, You are there.â
âIf I rise on the wings of the dawn, if I settle on the far side of the sea, even there Your hand will guide me, Your right hand will hold me fast.â (vs. 7-10)
I love the way St. Augustine describes Godâs omnipresence: âGod is not partly here or partly there...but He is totally present at every point in the universe.â
The truth of Godâs unlimited presence in the universe is interesting; the awareness of Godâs unlimited presence in your life is transforming.
Realizing that youâre never alone â that God really is with you â changes how you look at even the most challenging circumstances.
As we seek to grasp Godâs omnipresence, there are two other theological truths that we need to recognize.
1. Godâs transcendence
Transcendence refers to Godâs greatness; His utter distinctness from all of His creation.
That our transcendent God is everywhere in this vast universe is pretty easy to buy. Itâs this second point we struggle with.
2. Godâs immanence
This is His nearness, knowability, closeness, and intimacy. The great God who created the entire universe is interested in me.
Do you know God this way? Do you sense His nearness as you go through an average day in your life?
Here are a few ways you can begin to look to encounter Him.Through quietness, journaling, Scripture reading, and listening, I carry on a conversation with God. I talk to Him about whatâs going on in my life. I pour out my heart and ask Him for help. I write down what I think Heâs saying and speak back to Him about it. These times have deepened my awareness of Godâs presence in my everyday life.
Community with believers.
Where do you meet with God? Where do you talk to Him and let Him talk to you.
Another way to experience the presence of God is throughâŠIn Matthew 18:20, Jesus said, âFor where two or three come together in my name, there am I with them.â
Whether in a small group during the week or a large gathering on Sunday, you have the chance to encounter Godâs presence with the family of God.
Let me encourage you to move through your week practicing the presence of God. If He really is with you, then engage Him. Talk to Him. Be sensitive to ways that He might want to reveal Himself to you.Text: Psalm 139:1-10
Originally recorded on October 10, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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It has been said that what comes to our minds when we think about God is the most important thing about us. If we have a faulty or limited understanding of who God is, it is not only dishonoring to Him, itâs devastating to us. It is, in fact, at the root of nearly every one of our problems.
But if you can come to grips with the attributes of God that we will be looking at in this series, you will never be the same.
The reason why I can promise you this is that Scripture makes that very claim. Daniel 11:32 (RSV) says, â...the people who know their God shall stand firm and take action.â
That verse is validated on multiple occasions in the early chapters of the book of Daniel.
In chapter one, we find Daniel and his three friends, Shadrach, Meshach, and Abednego, in exile in Babylon. They were pressed into the kingâs service where they faced all sorts of challenges and temptations. Among them was being given food to eat that would compromise their beliefs.
They made a deal with their keeper allowing them to eat their preferred diet, and at the end of the test period, these young men were clearly healthier and stronger than their peers. Because they knew their God, they stood tall and God blessed them. Which brings us to our first point:
Those who know their God display great zeal.
In chapter three, we read how the king, Nebuchadnezzar, built a golden statue and demanded that everyone bow and worship it. Any who would not bow would be thrown into a furnace of fire. The three Hebrew boys, Shadrach, Meshach, and Abednego, refused.
When the king learned of it, he gave them a second chance â bow or die. They still refused, saying, âOur God can rescue us from the fire, but even if He doesnât, we will not bow.â
Hereâs our 2nd point: Those who know their God demonstrate great courage.
Nebuchadnezzar was furious and ordered the young men to be bound and thrown into the fire that had been stoked 7 times hotter. But as he looked into the furnace, the king saw, not three men, but four! And the fourth looked like a âson of the gods.â Indeed, it was the pre-incarnate Jesus Himself.
Those who know their God discover a great presence.
Those who know their God sense Him as others donât sense Him. They see Him where others donât see Him. They hear Him when others donât hear Him.
The king called the men out of the furnace and to everyoneâs amazement, not a hair was singed. They didnât even smell of smoke.
These men who knew their God got the attention of a cynical, skeptical king. He could not deny that they were different and that it was because of their God.
Those who know their God demand a great audience.
That can and will happen today. As cynical and skeptical as our world might be, when it witnesses people who live compellingly different lives...better lives...more gracious, more courageous, more confident lives...we wonât lack for an audience.Text: Daniel 1:6-20; 3:1-30; 11:32
Originally recorded on September 26, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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Jesus was an immigrant. Have you ever thought about that?
Shortly after His birth, an angel warned His father, Joseph that Herod was seeking to kill the infant Jesus and that they should flee to Egypt.
So, in literally a life-and-death situation, Joseph quickly packed up his wife and young child and left his homeland for a place heâd never been before.
He doesnât know anyone there. He doesnât have a job. He doesnât know the language. But Joseph has no choice. He has to take care of his family. And love will take all sorts of risks when thatâs at stake.
So it was that Jesus spent the early years of His life Jesus as an exile, a refugee, a stranger in a foreign land.
You have to wonder if Jesus had a special identification with the words from the Mosaic Law that say that God âloves the foreignersâ and that His people should âlove those who are foreigners, for you yourselves were foreigners in Egypt.â (Deut. 10:18-19)
In the highly prejudiced, racially divided land in which He lived, how did Jesus relate to the marginalized? And what can we learn from His example?
In the middle of Palestine lay the region of Samaria. Back then Samaritans were a racially mixed group that had come into being during the time of Israelâs captivity. Crudely speaking, Samaritans were seen as âhalf-breeds,â and as such they were considered aliens and strangers in the land. To the âpure-bloodedâ Jews, these âborder crossersâ simply didnât belong.
As often takes place when a group is marginalized, the Samaritans turned inward and stuck together. Over time they developed their own expression of the Jewish religion. Thus, they were seen as not only racially impure but religiously impure. As a result, they were despised social outcasts and to be avoided at all costs.
Thatâs why the story in John 4 is so astounding. Jesus not only goes to Samaria, He encounters a woman there. And not just any woman. She was an outcast even among her own people.
Ponder that for a moment. Jesus was willing to challenge social norms and to be seen as being âsoft on sinâ in order to treat this woman with dignity and meet her deepest needs. Why? Because He recognized that she was a person made in the image of God and thus had great value.
And because He did, a magnificent kingdom harvest was reaped as her friends and neighbors heard the Good News and believed.
Jesus models for us a new and different way of looking at and relating to persons who are outside the circle of cultural acceptabilityâŠand that includes immigrants.
There are Christians at our borders, brothers and sisters in Christ, who not unlike Joseph and Mary, have had to leave their homeland because of life and death issues.
Their lives are in jeopardy either due to direct persecution or indirect starvation. And the question we must ask ourselves is, âWhat should be our attitude toward these fellow members of Godâs family?â
There are also potential Christians at our borders. Men, women, and children who are loved by God but have yet to embrace or even hear of the hope that can be found in Jesus.
We often speak about how we need to take the Good News of Christ to the world. Well, guess what? The world is coming to us and is not merely open but hungry for the gospel.
Friends, is Jesus your merely Savior⊠or is He your Lord? And as your Lord, are you modeling your response to the marginalized after His?Text: Matt. 2:1-21; John 4:1-35
Originally recorded on November 10, 2013, at Fellowship Missionary Church, Fort Wayne, IN
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With the issue of immigration increasingly in the headlines nationally and with the reality of refugees in our own city and perhaps your neighborhood, I think the time has come for us to look at what the Bible has to say regarding the âstrangersâ among us.
I have no political agenda here and I am not touting any particular legislation. But I am charged to teach you âthe whole counsel of God,â and to challenge you to take your cues for discipleship not from the pundits, not from the press, not from social media âŠbut from the Bible.
In Deuteronomy 10:12-19, Moses speaks of the importance of loving, serving, and obeying the Lord. Then he gives this specific application of what that means:
âHe defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.â (vs 18-19)
Here, we are introduced to âthe trio of the vulnerableâ â the widows, orphans, and foreigners. Over and over again in Scripture, we are reminded of Godâs heart for and challenged to care for these, the most vulnerable among us. (Ps. 146:9; Zech. 7:10) God also harshly condemns those who mistreat immigrants. (Ez. 22:7; Mal. 3:5)
The reason God gives for why His people should welcome the stranger? Because they themselves had been aliens.
How did that happen? Not unlike today, there were multiple reasons why the Israelites throughout history became aliens and strangers in a foreign land.
OpportunityHungerForceConsider these examples:
Abraham immigrated to Canaan in pursuit of the opportunity of a better life.Later, famine-induced hunger led him to become a refugee in Egypt.Joseph became a foreigner in Egypt by force when his brothers sold him into slavery.Daniel was an exile in Babylon after being relocated by force.Given their history, knowing how it felt to be aliens and strangers, Godâs people were to extend grace to the aliens and strangers in their midst.
So I would ask us, âGiven our history, shouldnât we as well?â Unless youâre a native American, every one of us is a descendant of an immigrant. Because someone offered opportunity, assistance, or comfort to our ancestors, we have what we have. So, what should our response be to the strangers in our midst?
There is, however, an even more basic reason why we should treat such people graciously. It goes all the way back to the creation account in Genesis 1.
âSo God created mankind in His own image, in the image of God He created them; male and female He created them." Genesis 1:27
Every person is made in the image of God. That means that every person has inherent value.
As such they are worthy of respect and should be treated with dignity. And friends, that includes the immigrants, exiles, and aliens among us.
Text: Micah 6:8; Deut. 10:12-19; Gen. 1:27
Originally recorded on November 3, 2013, at Fellowship Missionary Church, Fort Wayne, IN
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In this series, weâve been looking at a simple formula that will serve you well no matter your level of income. GIVE. SAVE. LIVE on the rest.
Learn what God has to say about the danger of debt.Recognize the desire to acquire and determine to incur no new debts.Pay off your credit cards and use them in the future only when necessary.Get on a budget and follow it faithfully.Seek counsel from a reputable advisor who has biblical convictions.
Taking our cues from Godâs Word weâve seen that we need to GIVE to God first. Then we should SAVE.
To then âLIVE ON THE RESTâ not only implies a prioritization of these first two actions but also a limitation of your spending. Another way to say it is âliving within your means.â
Living within oneâs means is not spending money you donât have.
The issue isnât that we donât get that. The issue is that all too many donât do that.
We all have a limited income. When we spend more than that we are forced to borrow, and borrowing always comes at a cost. That cost is called âinterest.â Lenders get a cut of your money for letting you use their money.
If you can keep this under control and pay the lender off quickly, such borrowing is manageable. The problem comes when this is not kept under control and the lenders arenât paid off quickly. Eventually, things begin to collapse.
If your outflow exceeds your income your upkeep will be your downfall.
The Bible speaks quite clearly about borrowing and lending. In Deuteronomy 28, Moses makes it clear that the preferred place is to be in the position of being able to lend, not in the position of having to borrow. He calls it being the head, not the tail.
In contrast, when you are in debt, you are the tail and that carries more costs than you might realize. Proverbs 22:7 puts it this way, ââŠthe borrower is servant to the lender.â
Now, the Bible doesnât say itâs a sin to borrow. Debt is warned against, but it is not prohibited.
Living within oneâs means requires two things: conviction and planning.
If you want to climb out of the hole of debt, know this. It is possible to change your reality! It will take planning. It will require sacrifice. It will demand disciplineâŠbut it can be done.
Here are 5 keys for getting out of debt:Text: Prov. 22:7; Deut. 28:12-13, 43-44
Originally recorded on January 22, 2012, at Fellowship Missionary Church, Fort Wayne, IN
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If I were to ask, âDo you think that consistently putting some of your income into a savings plan is a wise financial strategy?â Most people would say yes.
But if I were to ask, âAre you doing that?â Far fewer would say yes.
Why don't we save? There are many reasons, some of them valid. But for all too many of us, we donât save because we let present realities overshadow future possibilities. All we can see is ânow.â What I want now. What I need now. The future is too far off.
As a result, in the event of a loss of income, the average American family is only 3-6 weeks away from bankruptcy.
But there is a simple formula that can help you get a handle on your finances, both now and in the future. First, you GIVEâŠthen you SAVEâŠthen you LIVE on the rest.
Out of every $10 you make, we GIVE the first dollar to the Lord. The Bible is clear on this. Itâs called a tithe.
Though the Scriptures make no such demand on what we are to save, I suggest that a wise strategy is to pay God first, then pay yourself second. If God gets the first dollar, you SAVE the second dollar, setting it aside for future needs.
The Bible speaks of the value of saving. Proverbs 21:20 says, âThe wise man saves for the future, but the foolish man spends whatever he gets.â
We also see the example of Joseph in the OT, who for years wisely reserved a portion of Egyptâs reserves thus saving his people when the years of famine came.
The NT also speaks of the value of providing financially for oneâs familyâs future. (1 Tim. 5:8)
Now thereâs a difference between saving and hoarding. James warns of hoarding in his letter, talking about the folly of clinging to resources that could and should be put to Kingdom use.
Why do we hoard? Because of fear or pride. Fear of not having enough or pride that flaunts your wealth. The foolishness of hoarding is that it will all be destroyed one day. We canât keep it.
GIVE, SAVE, and then LIVE on the rest. This simple formula has served us well for years.
By giving first, weâve not only kept our "desire to acquire" in check and invested in Godâs Kingdom, but we've also brought His supernatural power to bear upon our finances.
By saving second, we have acquired a nest egg of sorts for our retirement and put some margins in place so that when we need to replace or fix something, we can.
That means weâve had to adjust our lifestyle to live on the rest. Itâs the idea of living within our means and keeping debt in check. And thatâs what weâre going to talk about next week.Text: Prov. 6:6-8; 21:20; I Tim. 5:8
Originally recorded on January 15, 2012, at Fellowship Missionary Church, Fort Wayne, IN
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Our culture is driven by the desire to acquire. We see something, then we find ourselves wanting that thing, and before we know it, we convince ourselves that we need it. And in order to buy this stuff, we need MONEY.
Fueled by our acquisitive culture, few, if any, escape the Money Monsterâs grasp.
But I want to share with you a simple yet practical formula for handling your money that has its foundations in Godâs Word. A plan that can help you to be freed from the Money Monster and the regrets that come from caving in to him.
Here it is: Give. Save. Live on the rest.
The formula begins with GIVE. The only way to keep your balance in this culture of consumerism is to give first.
The Bible speaks clearly about this: âHonor the Lord with your wealth, with the first fruits of all your crops.â (Proverbs 3:9)
Way back in the O.T. Godâs people were challenged to give Him the first and the best of their resources before making any other investments or doing any other spending. This idea of giving first was noted in the Law and a percentage was noted: a tithe â 10%. This was Godâs strategy for financing His Kingdom.
The tithe was non-negotiable. The Bible never talks about âgivingâ a tithe. It refers to the tithe being âbroughtâ or âpresentedâ or even âpaidâ â but not âgiven.â
It was the free will offerings on top of the tithe which were âgiven.â As people were especially moved with gratitude or saw a particularly great need they would give offerings.
Jesus also spoke of the giving first because He recognized that it not only honors God, but it also puts our stuff into perspective.
When we give first, not only can God do something for us, He can do something in us.
Godâs approach to money is counter-intuitive to the worldâs. That way is to LIVE first, then SAVE if you can, and if thereâs any leftover, GIVE. But the Bible calls us to GIVE first, then SAVE, and then LIVE on the rest. Not simply for Godâs glory â but for our good.Text: 1 Tim. 6:6-7, 9-10; Prov. 3:9; Mal.3:6-9
Originally recorded on January 3, 2012, at Fellowship Missionary Church, Fort Wayne, IN
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In describing the journey of faith, the Bible uses the metaphor of a race. Each of us is running with the goal of finishing well. But though we are responsible for running our own race, we canât ignore the fact that there are other runners around us. And if one of them falls, what should we do?
theological: led astray by false teachingsituational: the hardships of life or disappointment with Godcareless: drifting into lukewarmnessmoral: sinful behaviors, character issues
As James closes his letter, he calls us to look out for our fellow runners and to go after those who âwander from the truth.â
Such wandering can take many forms:
The timing was right. In confronting someone with their sin, the timing is as important as the wording.
Whatever the reason, people who had once been running well can and do go down and it is our responsibility to go to them and try to help them get back in the race.
How do you do that? Thereâs a story in the O.T. that gives us some great guidelines.
In 2 Samuel 11, we read of how King David had an affair with the wife of one of his best soldiers. When she revealed that she was pregnant, David began a cover-up effort that ended with her husbandâs death at Davidâs command.
For a year, David lived with the guilt of his actions. Psalm 32 describes the misery and physical anguish he felt.
David had gone down and left on his own, he wasnât going to get up. It took the love and courage of a fellow runner to come back after him.
Davidâs friend, Nathan, went to him and told a story that pierced through the hardness of Davidâs heart, and David broke. He confessed.
Here are a few observations that might serve you well when you have to play the part of Nathan.
The person was appropriate. An individualâs capacity to receive truth is directly proportionate to the depth of relationship they have with the truth-teller.
The words were wise. Rather than going in with accusation, try starting with humble curiosity and tender concern.
The truth was spoken. Call it âthe last 10%â â the tough stuff we tend to dance around, but the truth they desperately need to hear.
The runner was restored. In this case, David got up and back in the race.
I wish that was always the case, but itâs not. But that doesnât mean you were wrong in trying. Moreover, it doesnât mean that God is done. It might well be that you are only part of the process. And maybe...as you keep praying...someone else will say the right words at the right time and this time the downed runner will be restored.Text: James 5:19-20; Psalm 32; 2 Samuel 11-12
Originally recorded on June 20, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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Does God still heal? Can we...should we... pray for it? And, if so, just how much faith does it take to get the miracle youâre looking for?
Here in James 5, we come to the topic of sickness and healing. And while I canât give a comprehensive teaching on the subject in one message, we do get some insight from this passage that can help us.
Before we talk about healing, we need to lay a foundation by discussing sickness.
REASONS FOR SICKNESS
These reasons can be categorized under three headings:
1. The fall of man. Sickness and death were never part of Godâs âvery goodâ original creation. But because of their sin, deterioration came to the human race. We get sick, weaken, and eventually die simply because we are human.
2. An attack of Satan. Though he was rendered a death blow at Calvary, the Evil One still prowls this earth and there are occasions when his attack comes in the form of sickness.
3. Oneâs personal sin. Some sickness is part of Godâs judgment or discipline for unconfessed sin.
Returning to Jamesâ instruction, we find someâŠ
GUIDELINES FOR HEALING
Verse 14 begins, âIs anyone among you sick?â James is not speaking of a lightweight ailment here â a headache or a cold or the flu. Praying about that sort of thing might fall under the instruction of verse 13. What he has in mind here is a sickness or disease that incapacitates.
In such serious situations, you shouldâŠ
1. Call for the elders or other spiritual leaders.
This first step appears to be an act of faith and point of submission. The person who is sick takes the initiative: âIâm in trouble and I want to bring Godâs power to bear upon this by asking His people for help.â
2. Take a thorough spiritual inventory.
We noted earlier that personal sin can be a reason for sickness. Unconfessed sin robs prayer of its power. Is there any sin that would preempt what God might want to do? Are there any relational breakdowns that need to be addressed? Are there any behaviors that need to be confessed?
God desires our spiritual healing much more than our physical healing. Once the sin is dealt with, healing can flow.
3. Receive anointing and prayer.
When the elders are called for, the text says they are to âpray overâ the person. This could imply that the elders are to lay their hands on the person as they pray.
They are also to âanoint them with oil.â To anoint a sick person with oil might be a way of setting them apart for Godâs special touch. Itâs a way of saying, âLord, give this person to You asking for their healing. Most of all may this situation result in Your glory.â
The elders are also to pray âin the name of the Lord.â To do something âin the name of â a person invokes the authority and the will of that person.
Thus, to pray âin the name of the Lordâ not only calls upon the power of Jesus to heal, but it also surrenders to the prerogative of Jesusâ purposes. Whether the person is healed or not is a matter of His will, not ours.
4. Leave the results in Godâs hands.
Does God heal? Yes! Does He sometimes do it through medical means? Yes! Does He sometimes do it supernaturally as we pray? Yes!
Does God always heal? No â not always in this life.
But no matter what the outcome, can we trust Him and the way He runs His business?Text: James 5:13-18
Originally recorded on June 13, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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Do you know what itâs like to endure mistreatment? Whether because of your race, gender, age, position, or experience, someone in authority or power treated you in a way that was unjust, unfair, or uncalled for.
When that happens everything within you cries out for vindication or vengeance. Thatâs human nature. But Jesus shows a different way to respond when youâve been done wrong.
The Apostle Peter wrote to people who were facing mistreatment. In 1 Peter 2, he says itâs one thing to bear up under punishment you deserve. Itâs something else to endure mistreatment you donât deserve. To do right when done wrong is commendable before God.
He then offers the example of Jesus that we might âfollow in His steps.â Jesus did not retaliate when He suffered mistreatment. Instead, âHe entrusted Himself to Him to judges justly.â (v. 23)
Forbearance when being mistreated is rooted in the unshakeable assurance that God is in control.
James picks up this theme in chapter 5. He says, âBe patientâŠuntil the Lordâs coming.â (v. 7)
This is the second time James calls us to patience. In 1:3-4, he uses the Greek word hupomone, which means âto patiently endure difficult circumstances.
Here in chapter 5, the word is macrothumeo. It speaks of âpatiently enduring difficult people.â Other translations render this word as âlongsuffering.â
Longsuffering is âself-restraint in the face of provocation which does not hastily retaliate.â Itâs the opposite of anger and despondency and is associated with mercy and hope.
What is the hope that allows us to endure mistreatment? The hope that âthe Judge is standing at the door.â (Jms. 5:9) Three times in these verses James reminds us that Jesus is coming again and this time it will be as King and Judge. In that day, all wrongs will be made right.
But donât forget. There is only one KingâŠand youâre not Him. Thereâs only one JudgeâŠand you're not Him. Only His timing is perfect and only His actions just. When you try to even the score or make someone pay, all you ever do is cause more damage and disrupt the plans that He had.
So be prayerful and patient. âThe Judge is standing at the door.â (v. 9)Text: James 5:7-11
Originally recorded on June 6, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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Money does funny things to people, doesnât it?
Sometimes, however, what it does isnât funny at all. Thatâs why James offers some stern warnings to the wealthy.
Before you dismiss his words as not applying to you thinking, âIâm not rich!â Keep in mind that 1 in 11 people globally live on less than $2.15/day. If you live on more than that, you are richer than you think.
James addresses three sinful behaviors people with resources are prone to.1. Hoarding treasures
Let me offer 2 disclaimers here. It's not wrong to have resources. Neither is it wrong to save or invest those resources. The Bible talks about both.
What James is speaking of in these opening verses of chapter 5 is âhoarding.â Itâs the folly of wasting resources that could have and should have been put into play to advance the Kingdom. Instead, they are taken out of circulation for two reasons: fear and pride. Either a scarcity mindset or a prestige outlook.
James tells the rich to âWeep...wail...â Why? Because one day those who have so much and yet hoarded it will have to give account to the One who had trusted them with those resources. Jesus Himself gives a sobering word regarding that: âTo whom much is given...much is required.â
Donât hoard your wealth foolishly. Use it wisely.2. Defrauding measures
To defraud is to fail to pay what you owe because you want to keep your wealth.
In Jamesâ day, the wealthy often failed to pay the day laborers that worked in their fields. Their cries of injustice reached the ears of God Almighty, he says in vs. 4.
In our day, we defraud employees or people we hire to do a job by failing to pay a fair wage in a prompt manner. Even if youâre not a business owner, do you pay your bills fully and on time?
Donât increase your wealth sinfully. Earn it and spend it honestly.3. Indulging pleasures
Is God opposed to pleasure? Is He against us having nice things? No. In fact, Paul wrote of â...God, who richly provides us with everything for our enjoyment.â (1 Timothy 6:17)
Thereâs a difference between the âenjoymentâ that Paul speaks of and the âself-indulgenceâ that James speaks of. Enjoyment moves to self-indulgence when living the good life becomes your entire life.
Thereâs an old saying that helps me stay in balance: âYou will have all eternity to celebrate your dividends. You will only have a few years to make your investments.â
Donât spend your wealth thoughtlessly. Invest it strategically.
Someone who understood this was the martyred missionary Jim Elliot who wrote these powerful words: âHe is no fool who gives what he cannot keep to gain what he cannot lose.âText: James 5:1-6
Originally recorded on May 23, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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What are your plans for the future?
We can show INDIFFERENCE to it: Simply ignoring God as we make plans.We can make REFERENCE to it: Giving God mere lip service. We can give PREFERENCE to it: Take the time and make the effort to seek Him before making this decision or taking this step.
In James 4, the author uses the illustration of business people who make plans that will make them a lot of money. The problem James is addressing isnât that theyâd strategized or made plans. Indeed, the Bible speaks about the value of planning. (see Prov. 21:5)
Rather James reveals three mistakes people commonly make when it comes to navigating the future.
Mistake #1: Making plans without God.
All too often we make plans without ever consulting God and then ask Him to bless them!
There are three ways we can respond to Godâs role in navigating our lives:The Bible tells us that God needs to be in the forefront of our plans, not an afterthought. Foolishly thinking we know best, we fail to see that not only does He has the last word, He has the best word.
Life is predicatable. I am invulnerable.
Mistake #2: Taking tomorrow for granted.
This type of thinking has two faulty assumptions:James says that our lives are like mist, here for a moment then gone. You are not promised tomorrow. Donât say, âIâll get right with God someday.â Now is the time. Today is the day of salvation.
Mistake #3: Failing to do the good you can do now.
James is talking about sins of omission â things we should do, but donât do.
What has God been asking you to do...yet you have not responded?Text: James 4:13-17
Originally recorded on May 16, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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All of us have taken on the role of judge. Weâre not elected by the citizens or confirmed by the congress. We are self-appointed judges. We place ourselves on the bench and proceed to pass judgment on the observed behaviors of our family, friends, and fellow believers.
James has some strong words to say about this tendency, giving a blunt warning to all of us.
First, he speaks against slander. ( vs. 11a). The Greek word is...katalaleo = to talk down.
Slander is careless, critical, demeaning, derogatory speech directed against others. It impugns anotherâs character and smears their reputation, lowering them in the eyes of others.
Then James warns against judging others. (vs. 11b). Slander is spoken, but judgment is in your heart. Judgment snubs, ignores, dismisses, and ultimately, judgment condemns.
The Greek word used here for âjudgeâ is krino = to assume the office of a judge. But James makes is clear in vs. 12 that there is only one judge and thatâs God Himself. To judge another is to assume a role that is reserved for God alone.
In verse 11, James states that when we judge, we âspeak against the law.â What law is that? He tells us earlier in his letter: â If you really keep the royal law found in Scripture, âLove your neighbor as yourself,â you are doing right.â (2:8)
We might not think that to slander or judge our neighbors or brothers and sisters in the faith is such a big deal. But James would suggest that it is one of the most damnable of all sins in that we violate the royal law and infringe upon the privilege that is Godâs alone.
Alan Redpath developed what he called his âcode of conversation.â When youâre tempted to speak in slander or judgment, stop and THINK.T - Is it true?
H - Is it helpful?
I - Is it inspiring?
N â Is it necessary?
K â Is it kind?
Text: James 4:11-12
Originally recorded on May 9, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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Itâs one thing to have knowledge â itâs something else to possess wisdom.
Bitter Envy
Knowledge is the accumulation of information.
Wisdom is the application of insight.
Knowledge provides you with the facts of life.
Wisdom gives you the ability to live.
Knowledge is measured by degrees acquired.
Wisdom is measured by deeds accomplished.
James begins verse thirteen by asking the question, âWho is wise and understanding among you?â Our natural response is, âI am!â But James says, in effect, âNot so fast.â
âLet them show it by their good life, by deeds done in the humility that comes from wisdom.â (vs. 13)
Mark it well. The qualifications for being wise have nothing to do with your I.Q. or even your Bible knowledge. Wisdom is a function of a good life lived with humility. Grace then truth.
James refers to two kinds of wisdom: that which is from above and that which is from below.
So how can you tell the difference? In verse 14 the apostle describes Unholy Wisdom as that which is characterized by two things:Perhaps a more accurate translation would be âprickly zeal.â James is speaking about an enthusiasm thatâs gotten out of hand. Where youâre right and everyone who disagrees with you is wrong.
Selfish AmbitionThe Greek here has to do with having a âparty spirit.â Not like a birthday party but a political party. The idea is that if youâre not of my party... if youâre not doing it my way... then we canât be real partners.
Pure: free from contamination or defilement
When a prickly zeal or a party spirit is seen, when sides are taken and shots are fired at others, the wisdom being touted isnât Godâs wisdom at all. Such unholy wisdom may claim to be from God, but its source is...well...otherwise. (vs. 15-16)
In contrast to this, vs.17 describes godly or Holy Wisdom as:
Peaceable: the desire to get along and work together with others
Considerate: being reasonable
Submissive: willing to yield
Full of mercy: going the extra mile; not demanding its own way
Impartial: doesnât favor some at the expense of others
Sincere: No deception, manipulation, or maneuveringSo, are you wise or otherwise?
Text: James 3:13-18
Originally recorded on April 18, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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âSticks and stones may break my bones...but words will never hurt me.â
Weâve all heard those words and maybe even said them ourselves. But as catchy as they might be, theyâre just not true.
Words are extremely potent and can mark a person for life.
The writer of the book of Proverbs recognized this when he wrote: âThe power of life and death is in the tongue.â (Proverbs 18:21)
Now James picks up that theme in his letter. He has just spoken about how faith needs to be seen in our works. Now he continues that thought noting that among these âworksâ is the issue of how we use our âwords.â
First of all, he notes...
The tongue is small but very significant.
He uses the illustrations of a bit in a horseâs mouth and the rudder of a great ship to show how something relatively small can control something much larger. These are both positive examples of the tongueâs capacity for good.
Words of encouragement and blessing can be life-giving and healing.
But the flip side is also true.
The tongue is delicate but very dangerous.
Spoken words can burn deeply into a person, many times scarring them for life. Whether itâs sarcasm, mockery, accusation, ridicule, or rage, your words can burn deeper than you could ever know.
The tongue is restless and resistant.
Like a wild animal resists being restrained, so the tongue resists our human efforts to tame it.
James exposes the inconsistencies he has seen among believers. One minute your tongue is praising God and the next that very same tongue is cursing people. How can this be?
The tongue is a symptom, not the source
James asks a couple of rhetorical questions. âCan both fresh and saltwater flow from the same spring?â Of course, the answer is, âNo.â The water that comes out of a spring is determined by the subsurface nature of the spring.
âCan a fig tree bear olives or a grapevine bear figs?â he asks. Again the obvious answer is, âNo.â The fruit is a function of the root.
Jamesâ point? What comes out of your mouth is illustrative of a deeper issue: the state of your heart.
We must freshly present ourselves to the Lord and regularly ask the Spirit of God to control our tongues.Text: James 3:12
Originally recorded on April 11, 2010, at Fellowship Missionary Church, Fort Wayne, IN
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