Prayer that shapes us

Let’s face it. People pray most often when they either want something from God or when their ritualistic family traditions kick in—like praying before a meal. The way they often pray is also predictable. They express their thanks to God for nice weather, good food, and friends to enjoy it with, and they ask God to bless them with more good things to enjoy, amen. This isn’t automatically a bad thing, nor should it be discouraged. But how and why someone prays is indicative of some thing, and therefore that thing, if it is not good, will need some healthy changes. Let me explain some ways in which these indicators can become more obvious to us.

For the Christian, prayer is not merely a ritual. It is a way of life. It is a tradition that shapes our life, molding the way we think and behave into godliness, working in us to show a greater family resemblance with our Heavenly Father. When the Christian prays for nice weather, good food, and friends to enjoy it with, he (or she) should be doing it as heartfelt communion with and love for their Heavenly Father, who cares about why they enjoy it. It should not be prayer for the sake of prayer, any more than it  should be ritual for the sake of ritual. But often times it is. This is because a life of prayer is unavoidably ritualistic, and some people don't incorporate an appreciation of what God cares about into their daily rituals. Whether they reflect self-consciously upon God's feelings or not, their rituals are shaping their life. Their rituals are shaping their complacency. Their prayer-life is shaping their dependence upon self and their dependence upon God.

Proverbs 28:6-9 speaks a little about this way in God shapes our life, even through prayer: 

A)  Better is a poor man who walks with integrity than a rich man who twists two paths together
  B)  The one who keeps the Law is a discerning son, 
    C)  but a companion of gluttons shames his father.
A')  Whoever augments his wealth by profiteering and exacting interest gathers it up for him who has pity on the poor
   B')  The one who turns away his ear from hearing the Law, 
      C')  even his prayer is completely detestable.

When it says that “Better is a poor man who walks with integrity than a rich man who twists two paths together,” the comparison is between those who are financially poor and those who are wealthy, and Wisdom says one path is better for both of them; and that path is the way of integrity, the way of keeping God's instructions. Only a fool would earnestly desire to become completely impoverished, choosing to sleep on wet sidewalks and beg for crumbs out of dumpsters, especially when given plenty of opportunities to gain an honest amount of wealth through productive labor instead. Therefore the wisdom of this proverb takes for granted that kind of foolishness in order to focus upon what is better for both, whether one is, incidentally, the poorest of beggars or richest of merchants. If the poor man is better for walking with integrity, how much better would a rich man be if he too walked with integrity, keeping God's laws in all of his business? This proverb, therefore, is contrasting more than just a lifestyle of poverty with a lifestyle of riches. It’s contrasting lifestyles which attempt to have fellowship with God. One lifestyle walks self-consciously with integrity in God’s sight, and one does not. One desires to twist two paths together, a path of blessing and wealth with a path of profiteering and usury. One desires to keep God’s instructions, while the other does not.

The parallel between keeping God’s instructions and walking with integrity is even more obvious from the proverbs that follow. The very next proverb refers to a glutton and the fact that such a sinfully selfish disposition is a shame to one’s father, but “the one who keeps the Law is a discerning son” (v. 7). From this we learn that the ritual formality of law-keeping cannot merely be a checklist of commandments to obey or ignore. Rather, it’s a way of thinking about God’s involvement in your life, and His desire for your relationship with Him to be evident in the sight of others who, like you, are also made in God’s image. Otherwise, why would the proverb contrast shaming a father with being a discerning son, or gluttony with law-keeping? It seems that the author of this proverb considered the two parallel illustrations as one unified concept. 

Understanding how to be a son who honors his father comes from learning how to keep the Law as our Heavenly Father intended it to be kept. By learning our Heavenly Father’s Law, we learn how to be a gloriously discerning son—a son who understands the glory of God manifested in honoring one's father. The son who dishonors his father is the glutton. The glutton is the one whose desires are focused upon satisfying the self far more than others. The gluttonous son shames his father because the son’s desire is not to glorify and honor his father; the glutton's desire is to glorify and honor himself, plundering others—even his own father—to fill his own coffers. If the son’s desire were to honor and glorify his father, he would be self-sacrificial and other-oriented in his lifestyle. This is what God’s Law endorses; gluttony is not. 

Since gluttony and plundering the goods of others is not what God’s Law endorses as a way of life, how do you suppose one of those lifestyles would impact one’s prayers? Do you suppose that a life like that—a life of disobedience or neglect of obedience to God—filled with an abundance of traditional prayers at dinner time, is going to please God? The next two verses give us the answer.

Whoever augments his wealth by profiteering and exacting interest gathers it up for him who has pity on the poor. The one who turns away his ear from hearing the Law, even his prayer is completely detestable.

If a Christian multiplies his wealth in a gluttonous manner, that will not keep God from exacting justice for the poor. God will ensure that such sinful deeds  ultimately accumulate toward the greater good of the oppressed. Because gluttonous gain does not honor God, God promises that He will give that wealth to another who will be generous to the poor. The glutton's sinful gain will become the reward of those who pity the poor. God will judge between those who plunder and those who are plundered. 

This revelation of God's character leads us to the sobering reality that even if a Christian were to pray for greater blessings, greater wealth, greater prosperity—as people often do—God promises to shape our lives through such prayers. If they honor their Heavenly Father by hearing and praying according to His Law, those prayers will please Him. But if they turn their ear away from hearing His Law, even their prayers will be detestable in His sight. Either way, God shapes their life through prayer. For many people, a God like this, who detests all haters of His Law but yet allows plundering of others to exist, might seem capricious and ungracious. But for those who take God's holy character seriously, and consider His revelation of wisdom greater than their own, they know that He knows what is best for all men, and they trust in Him when  He speaks to them. They even trust in what He has to say about their prayer life because they want Him to be the one who shapes them through it. They know God's not capricious. They know God is very reliable. That's why they don't want to turn their ears away from hearing His infinitely wise Law--because God has revealed himself as their Father therein, a Father is who is first and foremost merciful and gracious, long-suffering, and abundant in goodness and truth (Exodus 34:6). They don't want to turn their ears away from hearing His instructions because in doing so, even their prayers are detestable to His ears.

If you have concerns about your prayer life, and you want to know if some healthy changes need to be made to your prayer life, let me encourage you to consider the following exercise and apply these questions to your own prayers from this past week (or month):

Within the past week (or month) did you ask God to bless you (e.g. your food, your time with friends, your job, etc.)? If so, why did you ask for that? What was your motive in desiring his blessing? Did you ask because you always ask for that at prayer-time? Did you put much thought into that request? Did you consider what pleased God before you asked Him for a blessing? 

What about your thankfulness too? Did you thank God in prayer for certain things this week? What were they and why did you thank Him for those specific things? Did you thank Him merely because that’s the ritual you often perform at prayer time? Did you thank Him because without thanking Him you would feel awkward (or selfish) while asking Him for stuff afterward? At any time did you thank Him because His provision helped you serve Him more faithfully? At any time did you thank God for His provision because it helped you glorify Him as you provided for others in need? 

And what about unanswered prayers? Have any of your prayers recently seemed to be unheard by God? At any time did you thank Him for answering prayer by not giving you what you initially wanted? Or have you been presuming that God wants what you want?

As I mentioned at the beginning, the way in which people pray is indicative of some thing, either good or bad, and if that thing is not good, some healthy changes to one's prayer life are unquestionably in order. Thankfully, in Paul’s letter to the Philippian Church, we catch a glimpse of what some healthy habits of change ought to look like. In Philippians 4:6-9 Paul writes: 

Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things.

For Paul, prayers and supplications to God are supposed to dwell upon certain things, and by dwelling on certain things and then offering them back up to God in prayers and supplications, our lives are shaped into a vessel fit for his honor and glory. For us to be molded into glorious vessels, we must learn pray in a way that is lawful; and for it to be lawful it has to be thoughtful; and for it to be thoughtful it has to be conditioned through a focus upon what is true, honorable, right, pure, lovely, of good repute, and worthy of praise. Thankfully Scripture is replete with examples of such God-honoring lifestyles of prayer. Paul prayed three times for the Lord to remove a "thorn in his flesh," and he stopped praying for it's removal once he realized the Lord wanted that thorn to remain in order to keep him from exalting himself (II Cor. 12:7-10). Likewise, in Luke 18, Jesus tells a series of parables about prayer, and among them we find a tax collector who humbles himself, and even beats his breast praying, "God be propitious to me, a sinner." Because of his humility, the Lord hears and exalts him (Luke 18:9-14). 

We also find a widow who won't stop petitioning her judge for justice (Luke 18:1-8), and so the judge answers her because of her persistence; and that persistence is likened unto the "elect who cry to God day and night." Such likening with the prayers of the elect is appropriate because it reminds us that God is a judge who listens to our cries because He cares about justice. According to James, God cares about justice so much that when brethren confess their sins toward one another and pray for one another, He brings healing (James 5:16). Have you ever felt miserable because your prayers weren't being answered by God? When was the last time you confessed your sinful, damaging attitude about your brother to your brother? When was the last time you confessed your sins of dishonoring your wife to your wife? In first Peter 3:7, the apostle Peter says that if a husband doesn't dwell with his wife in an understanding way, giving her the honor she deserves, then his prayers will be hindered and God will not hear. And if God does not hear, the husband ought to fear.

The wise life of prayer takes all of this to heart, giving it to our God and Father because, like Paul's example, it is teachable and submissive to the will of the Lord, even when it's not exalted. The wise life of prayer is also persistent like the widow seeking justice, and also confessional, not only with God, but toward their neighbor as well, which openly demonstrates trust in a judge who hates the injustice of sin but is compassionate enough to forgive all those who walk with integrity, keeping His Law. The wise life of prayer is what brings true peace of mind, the kind of peace which the gluttonous heart cannot discern, the kind of peace which surpasses all worldly comprehension. The wise life of prayer is, ultimately, Father-honoring prayer. When wise Christians express their thankfulness to God for the mundane—the nice weather, good food, and friends to enjoy it with—they ask for God's blessing so that they will honor their Heavenly Father. When they pray to enjoy His honor, He remembers and honors their prayers. Amen.

Let us not love in word, but in deed

"But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him." (I John 3:17-19 ESV)

"And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ."  (II Peter 1:5-8 ESV)

Poetic Redemption (John 18:13-27)

(This post continues where I left off in my recent series on John's gospel, chapters 18 & 19. The previous two posts in this series can be viewed here and here.) 


John 18:13-27 forms a neat chiastic framework, and there is a lot more packed into John's version of these events than what ordinarily meets the eye. John's chiastic framework is below:

A)  18:13-18 -- "Annas" & "Caiaphas" are both mentioned. Peter is "standing and warming himself" by a charcoal fire. Peter is asked, "You also are not one of this man's disciples, are you?" and Peter says "I am not" (ouk eimi)
    
    B)  18:19-21 -- The high priest asks a question & Jesus answers with a question. Jesus says he said nothing in secret.
    B')  18:22-23 -- An officer asks a question & Jesus answers with a question. Jesus says he said nothing wrong.

A')  18:24-27 -- "Annas" & "Caiaphas" are both mentioned. Peter is "standing and warming himself" by a charcoal fire. Peter is asked, "You also are not one of this man's disciples, are you?" and Peter says "I am not" (ouk eimi)

 

First John tells us that Jesus was led away from the garden to "the courtyard of the high priest" (v. 15). This mention of a "courtyard" is, in itself, a peculiar way of describing where the high priest was located. Courtyards are generally associated with the liturgical boundaries of the tabernacle and temple, not the houses of priests. But in this case, John seems to be alluding to these tabernacle boundaries intentionally, as though Jesus had moved from his arrest in a most-holy garden-sanctuary to it's outer courtyard, where sinners meet with their high priest. It is here in this courtyard of the high priest that we first learn of Peter being barred from entrance therein -- at least his initial attempt to enter in.

Next, John says that a slave-girl was the gatekeeper that night, and she expressed her curiosity of Peter's involvement with the trial of Jesus that night. This is where we find Peter's first emphatic denial of Jesus, expressed in a way that paints him as hiding from his Lord, not merely the enemies of his Lord. This intentional act of hiding is inferred from Peter's response to the gatekeeper's question, asking as he entered, "You also are not one of this man's disciples, are you?" Prior to this question, John had already informed us that he was known to the high priest (v. 15), and so they let him in; and it was him who came back out to tell the gatekeeper to let Peter in also. It is at that time when the gatekeeper asked if Peter is also one of Jesus' disciples. Peter could have said yes, and he still might not have been in any danger by saying so. After all, Peter was with John, and the high priest knew John and welcomed him in; John says so. But as we all know, what Peter says is not yes. Instead, what Peter says is an emphatic no, "I am not!" 

Why say no? And why does John record these two emphatic I am not's the way he does, sandwiching Jesus' trial between?
 

At first glance, this open denial of Jesus seems to have its strategic advantages, and we may want to sympathize with Peter. After all, Peter knows that the rulers of Israel have arrested Jesus because He claims to be the King of Israel. And Peter knows the end result of that arrest isn't going to be pretty. He knows they are going to find some way to try and execute Jesus as a criminal, and he doesn't want to be tried executed along with Jesus. Also, considering the fact that he already mustered up enough courage to strike the high priest's servant with a sword, and he lost that battle because of Jesus' surrender, he's probably not trying to attract too much attention to himself. He just wants to lay low below the radar and see what they do to Jesus. From this perspective, Peter doesn't look as bad as he could. But upon a second glance, we find a different picture.

 

Sandwiched between Peter's denials, we find Jesus on trial for his life while Peter hides himself, standing and warming himself by a charcoal fire. Inside, Jesus speaks openly and boldly while Peter tries to say as little as possible in the background. But there is more.

Inside, the high priest asks Jesus about his disciples and his teaching, and Jesus responds by pointing out what should be most obvious to everyone in the room: He spoke openly to the world. He always taught in synagogues and in the temple, where all the Jews assemble together. Nothing he said was in secret either. So why is the high priest asking Jesus about his own teaching? If he's on trial for something criminal, the high priest should ask other witnesses whom Jesus has spoken to. That is what God's Law requires, after all. In fact, Jesus' disciples should have been brought in as chief witnesses. Perhaps even Peter should have volunteered to speak in defense of Jesus. Perhaps. Interestingly, it is at this point that one of the officers standing by struck Jesus with his hand because of Jesus' seemingly brass response (v. 22). Like Peter in the garden, this officer is bold to strike whom he perceives to be an enemy of God. But Jesus remains faithful in the face of adversity. Jesus responds again by appealing to God's Law and its requirement to bear true witness about His wrongdoing (v. 23). But there is more.

By recording these events this way, John is painting a vivid picture: Inside, Jesus repeatedly speaks out against the false witnesses against him, while Peter's lips are sealed in the background. Inside, the one who has the words of eternal life speaks openly and boldly against the unlawful violence inflicted upon him, while Peter stands and warms himself by a charcoal fire alongside officers of Israel. But there is more.

Immediately after Jesus' response, saying "If what I said is right, why do you strike me?" (v. 23), we are reminded a second time that "Simon Peter was standing and warming himself" (v. 25). This repetition of details is no mere coincidence. John wants us to interpret what is happening to Jesus in light of what Peter is doing nearby. It is while Peter stands there that some officers nearby ask him the same question as the gatekeeper, which means this is another chance for Peter to redeem himself by answering yes. But unfortunately, he denied it and said again, "I am not." Immediately after this, the final fall of Peter comes to fruition. A relative of Malchus who also was a participant in the arrest of Jesus in the garden, asks Peter, "Did I not see you in the garden with him?" At that moment Peter denied Jesus' Lordship for a third time, and the rooster crowed, just as Jesus had prophesied (13:36-38). But there is more.

 

The overtones from this trinity of denial alongside a charcoal fire reverberate unto the end of John's gospel where we find the second and only other time this "charcoal fire" (anthrakia) is mentioned in all of Scripture. In John 21:9, the resurrected Jesus sits down with Peter next to a charcoal fire (anthrakia) and asks him one question three times: "Simon, son of John, do you love me?" By asking Peter this question three times by a charcoal fire, Jesus wasn't condemning him or reminding him that some strange form of poetic justice awaited him. Instead, Jesus' choice of words was designed to redeem him. Jesus wasn't challenging Peter's love and faithfulness by the charcoal fire; He was instructing Peter in how to love and serve His sheep more faithfully and boldly in the future. These three questions aren't the only words of Jesus by that charcoal fire. After these instructions, Jesus also prophesied about the kind of death Peter would suffer to glorify God (21:15-19). Just as surely as the rooster crowed according to the word of the Lord, this prophecy of Jesus was a sure sign that Peter would need to prepare to suffer as a faithful witness for the name of Jesus. From that time forward, Peter knew he would have to go where Jesus ultimately went (13:36-38), but because Jesus already went before him and was raised from death to life, his heart wouldn't need to be troubled. Where he would ultimately go is his heavenly Father's house, where Jesus had already prepared a place for him (14:1-4). But there is more.

 

In this brief narrative (John 18:13-27) we don't just learn something about Peter and his fall into sin. We also learn something about Adam and the whole human race united with him. The story of mankind after Adam's fall in the garden is a story about misunderstanding the Son of God and His voluntary surrender to death so that the world united to His resurrected life could live again. Just as Peter attempted to hide himself from the Lord, the whole world stands guilty of doing the same. Just as Peter told Jesus he would lay down his life for Jesus, but couldn't even admit to being his disciple when surrounded by enemies, so all those who remain united to Adam follow that same path to their own destruction. The world is filled with half-hearted people who say they would follow God wherever He leads, but would much rather stand cozy by a fire warming themselves from the cold instead of entering the heat of battle. But the good news of John 18:13-27 is that Jesus came into this fallen world and took upon Himself human nature in order to deliver even those who stumble and fall, over and over again, like Peter. It is because Jesus has overcome all temptation for us, and even faced death for us, and having been raised from death to life for us, that we know who we can go to right now for strength to overcome the next temptation. We know who we can go to now for courage to overcome the next temptation. We know to whom we can go to give us peace of mind as we endure those trials and overcome those temptations. But there is more.

From this brief narrative we learn that the world united to the first Adam only knows what it's like to be Peter, denying his Lord over and over again by the first charcoal fire. The world united to Jesus, however, knows what it's like to be Peter by both charcoal fires, the first convicting him of his sins and the second redeeming him. The world united to Jesus knows what it's like to fail Jesus in the garden and the courtyard too, even as Peter did, but yet still cling to Jesus as He takes that failure with him to a cross and tomb. The world united to Jesus on his cross and in his tomb knows that it must be a martyr for Him, dying each day for Him. But in dying with Jesus, the world is raised in glory with Him, and being raised with Him in glory, every day of resurrected life is one more day to speak openly and boldly in the face of false witnesses. Every day is one more day to testify to the truth of the empty tomb.