Thank You for the Bitter Trials, They Work for My Good

Hezekiah's prayer after his recovery from imminent death is worth reflecting upon this Thanksgiving. Hezekiah thanked God for the bitter trial he suffered, and recognized that God had used it for his good. Sometimes we have plenty of prosperity and enjoyment to thank God for. At other times it seems we have only trouble, sorrow, and affliction. But we can thank God for these, as well, for they are His tools to make us in the image of His dear Son. The Son who suffered with us, and for us. 

I'll never forget the moment I recognized that my most bitter and vexing affliction - one which I had endured for several years in brokenhearted agony - was from God, for my good, and I thanked Him for it from my heart for the very first time. That day I thought the tears would never stop, but they were tears of inexplicable JOY! And I rested, finally, in His grace and sovereignty. At last, some words from Elisabeth Elliot that had previously lodged themselves in my heart became reality, something about acceptance being the way to peace. And I think Hezekiah would know very well what is meant by that.

Here is a portion of Hezekiah's grateful prayer . . .

Hezekiah's Prayer

Isaiah 38:15-20

What shall I say? For he has spoken to me,

and he himself has done it.

I walk slowly all my years

because of the bitterness of my soul.

[affliction comes from God, leading us to hear His voice, pause, and consider]

O Lord, by these things men live,

and in all these is the life of my spirit.

Oh restore me to health and make me live!

[affliction can be life-giving, and God restores His beloved]

Behold, it was for my welfare

that I had great bitterness;

but in love you have delivered my life

from the pit of destruction,

for you have cast all my sins

behind your back.

[affliction works for our good, and God lovingly saves us from destruction and sin]

For Sheol does not thank you;

death does not praise you;

those who go down to the pit do not hope

for your faithfulness.

[gratitude, praise and hope are the good results of persevering under affliction]

The living, the living, he thanks you,

as I do this day;

the father makes known to the children

your faithfulness.

[giving thanks is a sign of life and a cross-generational language of faith]

The LORD will save me,

and we will play my music on stringed instruments

all the days of our lives,

at the house of the LORD.

[thanksgiving unites all gathered believers]

To augment this meditation, here is a great song of praise from Canadian singer/songwriter Steve Bell - stringed instruments and all. Have a wonderful, blessed, and peaceful Thanksgiving holiday!

The Paradoxes of Prayer - Part 3

Prayer As A Practical Paradox

I'd like to take a brief look at paradox in the methodology of prayer. Knowing things about prayer is of little use if we fail to move on to the act of praying. With this in mind, we'll examine three Biblical prayers that contain elements of paradox in the very way they are verbalized. Then, I'll suggest a method of praying based on these examples.


Biblical Examples

Exodus 33:12-13 You have said, ‘I have known you by name, and you have also found favor in My sight.’ Now therefore, I pray You, if I have found favor in Your sight, let me know Your ways that I may know You, so that I may find favor in Your sight. Consider too, that this nation is Your people."

Moses quotes God's own words back to Him. He makes a request on the basis of those words. And he asks for what he already has. In essence, it is a plea for more grace, because although grace is always all-sufficient, and is always fully available, we always need more and can never have enough.

I Kings 18:37 "Answer me, O lord, answer me, that this people may know that You, O Lord, are God, and that You have turned their heart back again."

This comes from Elijah's prayer when he faced the prophets of Baal on Mt. Carmel. Elijah prays that the people may know what God has already done: that He has turned their hearts back again. The prophet does not pray that God will turn their hearts back. Rather, he prays for the people to know that God has turned their hearts back. Apparently, God has already turned them, but they do not yet know it. And it appears that they won't know it unless Elijah prays effectively for them.

Mark 9:24 Immediately the boy’s father cried out and said, "I do believe; help my unbelief."

Calvin comments thus:

He declares that he believes, and yet acknowledges himself to have unbelief. These two statements may appear to contradict each other, but there is none of us that does not experience both of them in himself. As our faith is never perfect, it follows that we are partly unbelievers; but God forgives us, and exercises such forbearance towards us, as to reckon us believers on account of a small portion of faith. It is our duty, in the meantime, carefully to shake off the remains of infidelity which adhere to us, to strive against them, and to pray to God to correct them, and, as often as we are engaged in this conflict, to fly to him for aid.

The Jamieson-Fausset-Brown Commentary insightfully interprets the prayer as follows:

that is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, the felt and owned presence of unbelief, which only the strength of the man’s faith could have so revealed to his own consciousness. Second, his appeal to Christ for help against his felt unbelief— a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child.

The Method

I suggest the following simple method of prayer, which is applicable to all sorts of needs and requests.

1. Confess what you know is true (e.g., "Lord, I was wrong to say what I said. That was selfish and arrogant.")
2. Give thanks for what God has done (e.g., "Lord, thank you for convicting me of my sin in this matter. Thank You that I didn't say more than I did. Your grace restrained me from committing worse sin.")
3. Conform your prayer to the Word (e.g. "Lord, You command me to repent and believe the good news. You tell me I must bridle my tongue.")
4. Declare your God-given intentions (e.g., "Lord, I repent of the unkind words I spoke.")
5. Ask God for help (e.g., "Lord, help me to repent of my sin. I can't do this without Your help. Apart from You, I will only fail.")
6. Thank God in advance for what He is doing (e.g., "Lord, thank You for forgiving me. I thank You that You are helping me to repent and change the way I speak to others. May You be glorified in my words.")


Based on the example given, it should become clear that making things right with the person who was treated badly is the next step. Biblical prayer will lead to the right kind of action.

In this way, faith is exercised as we obediently ask God for His help, while also acknowledging that He has given us what we ask for. Thus, we work for the Lord - all the while acknowledging that it is God Who works in us to will and to work according to His own will. And so He is glorified in us, and through us, and by us. Our prayers are at once confessions of weakness, applications of Scripture, declarations of faith, statements of intent, and grateful acknowledgements of God's sovereign grace. Our Father will respond to these cries of child-like dependence, Spirit-inspired honesty and tenacious trust as they are woven into our prayers.

Calvin on the Sinner-Saint Paradox

This note from Calvin serves as a powerful supplement to the current series on prayer:

Psalm 22:1 "My God, my God, why have You forsaken me? Far from my deliverance are the words of my groaning."

"The first verse contains two remarkable sentences, which, although apparently contrary to each other, are yet ever entering into the minds of the godly together. When the Psalmist speaks of being forsaken and cast off by God, it seems to be the complaint of a man in despair; for can a man have a single spark of faith remaining in him, when he believes that there is no longer any succor for him in God? And yet, in calling God twice his own God, and depositing his groanings into his bosom, he makes a very distinct confession of his faith. With this inward conflict the godly must necessarily be exercised whenever God withdraws from them the tokens of his favor, so that, in whatever direction they turn their eyes, they see nothing but the darkness of night. I say, that the people of God, in wrestling with themselves, on the one hand discover the weakness of the flesh, and on the other give evidence of their faith. With respect to the reprobate, as they cherish in their hearts their distrust of God, their perplexity of mind overwhelms them, and thus totally incapacitates them for aspiring after the grace of God by faith. That David sustained the assaults of temptation, without being overwhelmed, or swallowed up by it, may be easily gathered from his words. He was greatly oppressed with sorrow, but notwithstanding this, he breaks forth into the language of assurance, My God! my God! which he could not have done without vigorously resisting the contrary apprehension that God had forsaken him. There is not one of the godly who does not daily experience in himself the same thing. According to the judgment of the flesh, he thinks he is cast off and forsaken by God, while yet he apprehends by faith the grace of God, which is hidden from the eye of sense and reason; and thus it comes to pass, that contrary affections are mingled and interwoven in the prayers of the faithful. Carnal sense and reason cannot but conceive of God as being either favorable or hostile, according to the present condition of things which is presented to their view. When, therefore, he suffers us to lie long in sorrow, and as it were to pine away under it, we must necessarily feel, according to the apprehension of the flesh, as if he had quite forgotten us. When such a perplexing thought takes entire possession of the mind of man, it overwhelms him in profound unbelief, and he neither seeks, nor any longer expects, to find a remedy. But if faith come to his aid against such a temptation, the same person who, judging from the outward appearance of things, regarded God as incensed against him, or as having abandoned him, beholds in the mirror of the promises the grace of God which is hidden and distant. Between these two contrary affections the faithful are agitated, and, as it were, fluctuate, when Satan, on the one hand, by exhibiting to their view the signs of the wrath of God, urges them on to despair, and endeavors entirely to overthrow their faith; while faith, on the other hand, by calling them back to the promises, teaches them to wait patiently and to trust in God, until he again show them his fatherly countenance."

~John Calvin, from Calvin's Commentary on Psalm 22:1

The Paradoxes of Prayer - Part 2

A Theological Paradox

The following question has been asked, in one way or another, over and over again:

"If all events are foreknown, decreed and predestined by God, why should I pray? What difference does it make?"

It's a nod in the direction of fatalism that seems to be the natural response of a sinful mind to the doctrine of God's absolute sovereignty. Anyone who has seriously considered the doctrines of grace has probably been forced to face it. Yet the question itself has a stultifying effect upon our praying whenever we entertain it. In the following, I will endeavor to demonstrate the folly and illegitimacy of this question, without affording it the dignity of a direct answer.

First, a few questions . . .

Does faith make any difference?
Does the preaching of the Gospel make any difference?
Does obedience make any difference?
Does the sovereignty of God lessen the significance and power of any of these things?
Then why would prayer be any different?

They are all means by which God fulfills the purposes He has ordained. If we fail to participate, He is not to blame. Faith is required. The preaching of the Gospel is essential. Obedience is non-negotiable. Prayer is nothing more than the practical expression and extension of our reconciliation with God - a reconciliation which Christ purchased for us at the cost of His own life. A reconciliation in which we live and move and breathe each moment. Praying is valuable in every way. It is an evidence of grace. It is just as indispensable as faith, and the Gospel, and obedience.

We must hold these two unalterable Biblical facts in tension:
1. God is completely sovereign.
2. Prayer is powerful and effective.

Both are strongly stressed in Scripture, so let us be equally committed to both.

Biblically, prayer and sovereignty interact in at least two very direct ways:

First, God often accomplishes a planned action by decreeing that someone shall pray. The action is then performed in response to prayer, which increases faith, inspires thanks and magnifies His glory. Instead of wondering whether it works, or how it can be, let's BE that someone who prays, who connects with God, who walks with Him day by day, who enjoys His presence and delights in His will. Let's pray the prayers for which God has decreed answers.

Second, when we pray, we speak from finite time and space directly into the ear of the Eternal One who is authoritatively and effectively able to accomplish whatever we ask. Rather than hindering, this empowers and encourages prayer. So, let us pray with full confidence (in Him).

Thus the theological paradox of prayer is swept aside by the little phrase, "God uses means." The apparent contradiction is not so much solved as proven irrelevant. Once that is done, we are able to conclude that it is our privilege and blessed duty to participate in the means God has sovereignly chosen, graciously provided, and sacrificially purchased for our benefit.

Ephesians 3:20-21 "Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen."

The Paradoxes of Prayer - Part 1

INTRODUCTION

Luke 18:1 "Now He was telling them a parable to show that at all times they ought to pray and not to lose heart . . ."

Praying is so essential to the Christian life that our Lord repeatedly commanded, exemplified, and extolled it. The Christian who has made any effort at all in prayer has discovered some things:

1. He does not do enough of it.

2. It is hard to do.

3. His flesh is irreparably bent against it.

4. It is easily neglected.

5. It is often contorted into a lifeless parody of itself.

6. When it is done in the right way, and with the right motives, it is unfathomably effective, pleasurable, and beneficial.

7. Yet perfectionism is sure to destroy it every time.

We pray only when things are going well; or we pray only when things are going badly. We pray only about ourselves; or we pray only about circumstances. We pray very brief and unfocused prayers; or we pray exceptionally good prayers that succeed in impressing ourselves or others. We condemn ourselves for our lack of prayer; or we exalt ourselves for our self-discipline. We find prayer dry and joyless, and therefore give up; or we find it ecstatically enjoyable, and therefore follow our feelings into inconsistency. There are many pitfalls, but there is no room for giving up. Like so many things in the Christian life - that is, the realistic life - praying is hard. But it is good. In fact, it is very good.

This series will examine two types of paradox regarding prayer. First, we will consider a theological paradox that can be a gigantic hindrance. Second, we will look at some practical paradoxes designed to encourage us in our praying. The goal is to help you (and me) to find encouragement from God's Word that will greatly increase our effectiveness and joyfulness in the life of prayer.

Before going any further, allow me to admit honestly that I am no expert on this subject. I struggle here, perhaps more than most. But I am long in the fight, and God has taught me a thing or two by hard experience. Years ago, some of my closest friends were apalled to hear me declare, "God ruined my prayer life." They thought it was a terrible thing to say. And it was terrible. But it was nonetheless true. My prayer life needed to be ruined, just as an old, rickety, mold-filled, dilapidated shack needs to be torn down. God had better gifts to give than I would ever find in my merit-minded, self-righteous, self-focused and self-satisfied prayers. He brought me down to nothing and gave me a new start. Then, for the first time, I did not merely approach the Lord. I connected with Him.

This series is all about connecting with God, on His terms and in His divinely mandated way. I hope you don't need to have your prayer life ruined as I did. But if you do, so be it. The God who "makes all things new" can give you a new start.

PS - To illustrate just how counterintuitive the phrase, "God ruined my prayer life" is, search for the phrase (in quotes) on Google. You're already looking at the only page that will be listed. "God ruined my prayer" yields the same result. Controversial as the phrase may be, I tell you truthfully that God will jealously destroy anything and everything that stands between Himself and His beloved children. Even spiritual things. And that is the GOOD NEWS!