What Prayer Is

 

Prayer is to the Christian what breathing is to a healthy person. Without prayer a Christian dies.  Breathing is spontaneous; in many ways so is prayer. 

Prayer is like a river that returns to its source, for prayer has its power in the Spirit of Christ working life in the heart of God's child; that life returns again in prayer to God who gave it. It is the expression of the thirst for God that makes a stag panting after the water brooks an apt simile (Ps. 42:1).

Prayer is lovers' talk, for it is a holy conversation between the living and eternal God and the redeemed child of God in which both speak to each other in the most intimate relationship of love. 

Prayer is a child coming to his Father, knowing that his Father loves him and will provide for him in every need. We must begin our prayers, the Lord says, with "Our Father who art in heaven."

In prayer the believer enters consciously into God's presence. There is an earthly element in prayer, for in heaven we will not pray any longer, at least not in the sense in which we usually speak of it. We shall see Christ face-to-face (1 Cor. 13:12) and be consciously in Christ's presence every moment. But here on earth we are preoccupied with many things, and God is often far from our thoughts. Prayer is the pause in our often busy and hectic lives that brings us face-to-face with God through Jesus Christ. Prayer is also heavenly, for it takes us out of this world and carries us soaring on the wings of prayer into God's own dwelling place.

Usually we think of prayer as those moments when we fold our hands and close our eyes and it is usually necessary for us to do this, because we are easily distracted and our minds are easily turned away from being in God's presence. But folding our hands and closing our eyes are not essential to prayer, nor do these actions guarantee prayer. A mother, while all but overwhelmed with the cares and duties of tending to the needs of her family, may offer a silent prayer to God as she has her hands immersed in dishwater. A child, taunted by cruel classmates, may seek grace from God to retaliate against his tormentors. A father, forced to listen to foul language in the shop, may, while operating his press, seek strength to witness properly to those who take the name of his God in vain.

To remember that prayer is consciously to be in the presence of God in order to carry on a holy conversation with Him will help us to understand how Scripture can admonish us to pray continuously. In 1 Thessalonians 5:17 Paul literally says, "Pray without ceasing." There are no qualifications, no limitations, no explanations that would ease the force of the command, but only this: "Pray without ceasing." The same admonition is repeated in Paul's letter to the Ephesians: "Praying always with all prayer and supplication in the Spirit" (6:18). In Colossians 4:2 the members of the church at Colosse are urged to "continue in prayer," and to the church at Rome Paul writes that they should continue "instant in prayer" (12:12). This is the high calling to which we are called, the goal of sanctification in our lives. To walk every moment in the consciousness of being in the presence of God is that for which we strive here in the world, but which shall be ours only in glory.

Herman Hanko 

When You Pray, pp. 1-2 

https://rfpa.org/collections/books-by-herman-hanko/products/when-you-pray

Confessing the Living Redeemer

For I know that my redeemer liveth, and that He shall stand at the latter day upon the earth. Job. 19:25

"I know that my redeemer liveth."

What a confession! What a comfort! On this day when we observe the resurrection of our blessed Savior we echo the triumphant cry of victory that the saints who have gone before us have uttered. As pilgrims and strangers whose citizenship is in the kingdom of God we and all of God's children must face the relentless onslaught of Satan as he attacks us by means of the world, our flesh, and himself personally. But in the darkness of despair the Lord always comes to us with the good news of the gospel that the grave could not hold the Lord Jesus Christ. He lives. And I know that my Redeemer liveth. That is the certain knowledge and blessed assurance of faith.

In our text we have the confession of Job, the likes of whose trials and afflictions you and I have never known and perhaps never will. We know the account very well. In one day he lost all that he had, both possessions and his ten children. In addition he was plagued with a most dreadful disease, which made him so sick that he desired to die. Then there came to him friends who were supposed to comfort him, but only added to his misery. Out of that unspeakable misery, when it appeared that it could get no worse, there came the confident testimony of faith: "I know my redeemer liveth."

We can understand the significance of having a redeemer when we take a look at what a redeemer is. Then we, too, will be glad that He lives. A redeemer is one who will take up the cause of another in order to help him in his time of need. This redeemer is not only ready and willing to pay the price of redemption but actually does so. In this way the redeemer vindicates the one in need and delivers him from all his trouble. Along with Job we need a redeemer because we cannot pay the price. We are in bondage by nature with no way out. This is, of course, a spiritual bondage, the bondage of sin and death under the righteous judgment of God. Since this is the righteous judgment of God who is righteous in all His ways, we know that we deserve the eternal woe of hell.

O, but we know of one who has paid the price of our redemption. Indeed, there is one who as atoned for our sins, thereby delivering us out of our bondage and assuring us of everlasting life in glory. Yes, we know as well as Job knew that this redeemer is Christ, the only promised Savior, the perfect and eternal Redeemer.

Job spoke of Him as he saw Him in prophecy, as the one that was still to come. Since the promise was not yet realized, Job did not know the Christ in the full revelation that we have today. But that does not mean that he was less convinced of his salvation than we are. Just as we do today, the day in which we rejoice in the resurrection of Christ from the dead, so Job could confess with his whole heart and soul: My Redeemer lives.

His Redeemer, even as ours, is Jehovah, the almighty, unchangeable, sovereign God. With His friend Job, God had established His covenant. God says of Job, "This is my servant, a perfect and upright man, one that feareth God and escheweth evil." How could God possibly say that of Job unless He had taken him into His covenant? The Lord our God was not looking at Job in his nature, but as he was in Christ. What is true of Job is also true of us. Eternally God has engraven us in the palm of His hands. Therefore, before our holy God we are holy and righteous, redeemed and sanctified in Christ.

Thus, as a child of God, Job was first of all deeply conscious of his sin and guilt. But as a child of God he also confessed his sin and obtained pardon. He experienced the blessedness of those whose transgression is forgiven, whose sin is covered. He loved his God and hated evil. This was evident even at that moment when he was suddenly made destitute and childless. Humbly he confesses, "Naked came I out of my mother's womb, and naked I return thither. Jehovah gave, Jehovah hath taken away; blessed be the name of Jehovah." It is in this consciousness that this servant of God can say in harmony with all God's children: It is God who justifies; God is my justifier. My Redeemer lives! 

O blessed confession, I know that my Redeemer liveth! He lives! He is the Almighty, unchangeable Jehovah, who keeps covenant with His people forever. His grace abideth ever. He does not deal with us after our sins, nor reward us according to our iniquities. He lives! How much richer these words are for us now, since the cross and the resurrection have become a historical reality. The Son of God came into our flesh, suffered, died, and was buried. For a moment even the disciples despaired, so that they hid themselves in bitter sorrow. He who had professed to be the living Savior, the Christ, the Son of the living God, had perished in the hands of wicked men. His body rested in the grave. 

Yet the flame of faith and hope within their souls never entirely faded out. No, suddenly it flared up to shine forth in glorious brilliancy. Jesus arose as victor over death. He had satisfied God's justice. And God raised Him up to exalt Him to power and glory in the highest heavens. We now see Jesus with an eye of faith, crowned with glory and honor, living and reigning with God forever! 

He lives! We know that He lives, for as He has come to dwell with us in the Spirit. He lives even now within our hearts. I know! That is the confession and testimony of faith. The assurance of faith is always personal. Faith says: I know. Faith speaks of my Redeemer. Thus we confess together, I know that my Redeemer liveth. No one can actually know God without knowing that this God is his God, the God of His eternal salvation. The same is true with respect to Christ. No one can know Jesus Christ as the Savior of sinners without knowing that this Jesus is also his personal Savior. He who confesses God with a sincere heart also says: My God. And he who confesses Jesus to be the Christ also adds the personal assurance: My Lord and my God.

This faith is and will be sorely tried in our lifetime. There are many temptations that beset us. The world and its lusts still appeal to our sinful flesh. We are filled with dread at the scorn of the world. Then there is our old nature with all its sinfulness. We really need say no more here. Each of us knows his own heart and the sin that arises from it. Added to all that, there are all the sufferings that we must bear. With Asaph we wonder why it appears that the wicked prosper while the righteous must suffer. So our life is fulled with a variety of disappointments, adversities, pains, and distresses. Does God really love us? Certainly it would appear to be contrary. We are inclined to complain with the psalmist in Psalm 77:7-9. "Will God cast us off forever: and will He be favorable no more? IS His mercy clean gone forever? Doth His promise fail forevermore? Hath God forgotten to be gracious? Hath He in anger shut up His tender mercies?"

Yet, wonder of all wonders, you and I confess in triumph of faith: I know that my Redeemer liveth! That is good news that is revealed to us in the Scriptures. God has made known to us His eternal love. He has revealed to us His pardoning grace and saving mercy as it is ours only in Jesus Christ. And ultimately we will dwell in heaven in that glorious inheritance which He has prepared for us, His saints. 

This I know. How do I know? The Spirit assures us of that in our hearts. How does He do that? By the Word and the preaching of that Word. Through this means He not only convicts us of our sins but points us to the cross. Thus being cast down we are lifted up, being hungry we are fed. Being thirsty we are led to the streams of living water. To the grave we are pointed. O, but do not forget, that grave is empty. He who died for us lives. 

Faith says: I know that my Redeemer liveth. Let that word of truth ring forth from now even unto all eternity. That is our victory cry. He lives! 

Rev. Rodney Miersma 

https://standardbearer.rfpa.org/articles/confessing-living-redeemer 

The Proud Error of the Pelagians

Proverbs 30: 12-13: "There is a generation that are pure in their own eyes; and yet is not washed from their filthiness. There is a generation, O how lofty are their eyes! and their eyelids are lifted up."

At the end of Art. 15 our creed declares, "we reject the error of the Pelagians, who assert that sin proceeds only from imitation." Before we proceed in our discussion of original sin, it is good for us to defend the truth against this heresy. Pelagianism, named after a fourth-century British monk named Pelagius, is an ancient heresy, but a deeply rooted heresy which has plagued the church almost from the very beginning. In the middle ages, Pelagianism morphed into a less radical Semi-Pelagianism, and our Canons of Dordt charge the Arminians with "bring[ing] again out of hell the Pelagian error" (Canons II, Rejection of Error 3).

Pelagianism is an outright rejection of the truth of original sin. Pelagius taught that Adam's sin has no effect whatsoever upon the nature of man; that man did not in any sense lose the image of God; that neither Adam's own nature nor the nature of any of his descendants was corrupted by the fall; and that every person born into the world enters it as morally neutral. In fact, taught Pelagius, every person born into the world enters it as morally neutral. In fact, taught Pelagius, every person not only must, but can, if he strives hard enough and uses the light of nature, the law of God and the good example of Christ, lead a sinless life and merit heaven for himself. 

What explains the universal prevalence of sin then? Pelagius taught that men sin because Adam gave his descendants a bad example. He argued that children sin only because they see others sin. Pelagianism is the underlying theory of many unbelievers today: they argue that if only we could make man's environment better, he would be a better person. They argue, therefore, that education, urban regeneration and other social programs are the answer to man's moral problems. Man, they say, is basically good! Not so, says the Word of God! Man is not basically good. Man is totally depraved, utterly corrupted, vile and polluted. Sin is not a matter of the environment; it is a matter of the heart. Jesus said, "Make the tree good, and his fruit good" (Matt. 12:33). It is foolish, wishful thinking to expect good fruit from a corrupt tree. Only God, by the powerful work of regenerating grace, can and does make evil trees good. 

Semi-Pelagianism modified this view. Pelagianism was so obviously unbiblical that very few could hold to it, especially after Augustine had fought this heresy so vigorously. Semi-Pelagianism concedes that man's nature has been affected by Adam's sin- man is very far gone from original righteousness. However, Semi-Pelagianism contends that man is only sick, not dead in sin; and that man still retains the power of free will with the ability to do good. Where Pelagianism taught that grace is useful but not necessary, Semi-Pelagians teaches that grace is necessary but not irresistible. To be saved, say the Semi-Pelagians, man must cooperate with the grace of God, which is given to everyone as a help towards salvation. Final salvation, however, depends on man. Pelagianism teaches that salvation is entirely the work of man; the Bible teaches that salvation is entirely the work of God. How important it is to understand, and rightly confess, our sinful nature! 

Rev. Martyn McGeown

Daily Meditations on the Belgic Confession, pp. 10-11

by the Protestant Reformed Churches of America 

MIC(P) 178/07/2013

clm@cerc.org.sg

www.cerc.org.sg

 

 

Are You A Good Person?

 

The average person thinks he is going to heaven because he is "a good person." But what does that mean, and how "good" does a person need to be to go to heaven?

Jesus was asked once by a rich young ruler, in Mark, chapter 10, "Good Master, what shall I do to inherit eternal life?" (Mark 10:17).

Jesus had a surprising response, "Why callest thou me good? There is none good but one, that is, God" (Mark 10:18).



Jesus did not believe that the world was filled with "good" people. In fact, for Jesus there was only one good, and that was God Himself. In saying this to the young man, Jesus rebuked him for his flippant use of "good." Jesus also underlined the truth that He was indeed "Good Master," the only master who is truly good, and therefore God! The young man said "Good Master" as a polite form of address. Jesus wanted him to think about what he was saying, the implications of calling Jesus good. Jesus defined good by God’s commandments. This was right because the commandments are a reflection of God's own good character. God forbids adultery because He is holy; God forbids murder because He is the God of life; God forbids theft because He is sovereign; God forbids lying because He is truth; and God forbids idolatry because He alone is God and pure Spirit.

The young man said rather confidently, "Master, all these have I observed from my youth!" (Mark 10:20).That young man is like many people today: Have you murdered? No. Have you stolen? No. Have you committed adultery? No. The young man was confident: he was a good person. Surely, he had done enough to get to heaven?But Jesus looked at him straight in the eye and exposed his secret sin: covetousness!

Covetousness is the sinful desire after something which God has forbidden, and especially the love of other things rather than God or above God. Sin is not so much the bad things we do. It is a matter of the heart!

To expose covetousness in the young man, Jesus said to him, "One thing thou lackest. Go thy way; sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross and follow me" (Mark 10:21).

Those words pierced the young man’s heart. Jesus knew that this man loved money and that he was very rich. Jesus knew that the young man loved money so much that he could never part with it. If following Jesus meant that, he could never do it. And so the young man walked away from Jesus "grieved."

Does this mean that all rich people must sell all their goods today? No. Jesus said that to the young man to expose the sin of his heart, a sin which he could not see until Jesus put his finger on it. Jesus had a way of exposing the particular sins of those who came to Him. To an adulterous woman, who was living with a man not her husband, He said, "Go, call thy husband and come hither" (John 4:16). To a self-righteous, religious leader, He said, "Except a man be born again he cannot see the kingdom of God” (John 3:3).

The fact is we are not good, not by the standards of God. Perhaps you think yourself better than your neighbour and certainly better than the inmates of the nation’s prisons. But, God says, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). Have you kept the whole law, without offending at even one point? Have you loved God with your whole heart, soul, mind and strength? If not, you are not good.

If we are ever to go to heaven, Jesus Himself must expose our sins. Part of our sin is our blindness, our ability to deceive ourselves that all is well when it is not. Jesus exposes sin today in the preaching of the Word of God. That is why preaching is not popular. People do not want to have their sins exposed, so they stay away; or they go to where they can be flattered.

But exposing our sin does not make us good. It only makes us see that we are not good, and certainly not good enough to please God. And when we see that, we no longer boast about being good. Instead, we cry out as another man in the Bible did: “God, be merciful to me, a sinner!” Only then do we appreciate the good news that God sent His own Son to die on the cross for the sins of all those who believe in Him!

Rev. Martyn McGeown
http://limerickreformed.com/blog/item/558-are-you-a-good-person?

Man Has Become Corrupt In All His Ways

Human nature has become, and is, morally corrupt in the fullest sense of the word. Man has become, and is, wicked and perverse in all his ways.

But is not this being a bit too harsh? After all, does not experience teach us that man is basically good? Oh, no doubt there are some "bad eggs" out there, men who are morally degenerate through and through, who inexplicably seem to delight in committing atrocious crimes, inflicting pain and suffering on others, reveling in debaucheries of the worst sort, who seem to have no conscience and no remorse in doing any kind of evil. But they are only a small minority, are they not? Surely most o mankind is guided by an inner moral compass to do what is right? Surely if given a chance, if properly taught, or perhaps reeducated, most men will be morally upright, will they not? Just look around you. What do you see? You see some evil men, but many good men: faithful spouses, hard workers, brave soldiers, devoted mothers, generous givers, and polite neighbors. Is it not a bit too harsh to say that man is wicked, perverse, and corrupt in all his ways?

So reasons the Pelagian, ancient and modern, who denies the depravity of man's nature.

But we may not be taught first of all by experience. We must be taught first by the Word of God, and experience always confirms the Word of God if we look below the glittery surface of human nature into the pitch blackness of the soul.

The Scriptures teach that man has become, and is, morally totally corrupt in all his ways: "Corrupt are they, and have done abominable iniquity: there is none that doeth good. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one" (Psa. 53:1-3, cf. Rom. 3:10-12). Every man, woman, and child and will, and, apart from grace, our deepest heart too. Our nature is wicked, perverse, and corrupt. It is totally unable to think, will, or do what is good in God's eyes. It is wholly inclined to what is evil and despicable in God's eyes. Your nature is! Mine is! It may produce actions which appear good in our eyes: acts of heroism, generosity, and achievement. But it cannot, and does not produce actions that are actually good in God's eyes. Such is the case because every outward act has an inward cause. That inward motive is inextricably linked to that act in God's eyes. That motive and that act are one. If that motive, in the deepest sense, is evil, the act is evil too in God's eyes. Man cannot, does not, and will not keep any of God's commandments in his heart. You by nature do not! I do not! Man can only, does only, and will only grossly transgress all of God's commandments. And man is corrupt "in all his ways." Man is morally depraved in all that he sets himself to do or be, in private and public life, in home, work or school, and in all his human relationships.

Man is totally depraved. This article teaches the T of the TULIP of Calvinism. This biblical truth is one of the pillars, dark and ugly though it is, of the Reformed faith. The other pillar is the truth that God is sovereign in salvation. God has saved us from our moral corruption by His irresistible grace (the I of TULIP). That grace flows to us from the cross of Jesus Christ. Bow down, then, in humble thanks to God for saving  you by His grace through Christ.

Read: Psalm 53 and Romans 3:9-19

Rev. Daniel Holstege

Daily Meditations on the Belgic Confession

by pastors of the Protestant Reformed Churches of America

Articles 13-14, pp. 65-66

www.cerc.org.sg 

clm@cerc.org.sg