HE’S SO EXCITED TO GO TO CHURCH

HE’S SO EXCITED TO GO TO CHURCH

Thursday’s Column: Carlnormous Comments

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(Pinch-hitting for the groom-to-be)

Neal Pollard

Last weekend, we had an opportunity to see good friends of ours when Kathy did a Ladies Day in “L.A.” (Lower Alabama). We met Justin and Anna Maynard when they served as missionaries in Tanzania, and we have also been to Israel with them. They have two beautiful Standard Poodle puppies, a girl named Ruby and a boy named Colton. They are both smart, but Colton has to be a canine Einstein. Perhaps the best measure of his intelligence is his absolute love of going to the church building with Justin (see picture below). Some years ago, I wrote about a dog from my childhood that was faithful to be at the building when the church met (The Dog At Church). What I appreciate about Colton is how eager he is, every single time, to “go to church.” When Justin asks, “You wanna go to church?,” Colton goes ballistic! When he gets there, he sprints to the door and impatiently waits for his “dad” to open the door. Then, he runs around excitedly (I watched him do laps around the auditorium for several minutes before contentedly sprawling out on the floor to rest). He does a flying leap onto one of the other minister’s couch and thoroughly enjoys the whole experience at the church building.

His enthusiasm is so high, it made me think of what David once said: “I was glad when they said to me, ‘Let us go to the house of the Lord’” (Psa. 122:1). The sons of Korah described being in the house of the Lord, “with the voice of joy and thanksgiving” (Psa. 42:4). Maybe it was his memories of “sweet fellowship together” with others who “walked in the house of God in the throng” (Psa. 55:14). In those last two passages, the writers look back with longing to a time when they could do freely what now was impossible to do. They longed to be there. The psalms, as much as any book, describes zealous worshippers. Think about Psalm 95:6, which admonishes, “Come, let us worship and bow down, let us kneel before the LORD our Maker!”

I watched Colton and I asked myself, “Do I have that attitude toward going to ‘church’?” Frankly, I can let a sour mood or personal problems or distractions dampen my joy and zeal for being there. Here’s a creature who will not live eternally, is not made in the image of God, and for whom Jesus did not die, but whose unbridled enthusiasm is overflowing! The next time I’m tempted to grumble or grimace as I approach the “next appointed time,” I hope I will remember Colton Maynard, who loves to go to church! 

Colton and Justin
Meditation: What is it? Why do it? How do I do it?

Meditation: What is it? Why do it? How do I do it?

Tuesday’s Column: Dale Mail

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Dale Pollard

The concept of Biblical mediation is viewed as a mystery to many of us. The simple answer to “How do I do it?” can seem frustratingly vague. Common answers are—

“you read a passage that stands out over and over and then you think about it.”

Or maybe…

“you find a verse and then pray about it.”

Here’s what you should know about true Biblical meditation.

Three Facts About Biblical Mediation

1. It does not involve emptying your mind, but rather filling your mind with God’s mind.
2. It’s not a complex ritual in which you must reach a higher “spiritual place” to accomplish. It’s a simple act that God intended for everyone to be able to do— in order to bring you to a better spiritual place.
3. It is an intentional act. You won’t find yourself meditating accidentally. We must make time for God.
Here’s why we should all be doing this.
Four Reasons To Meditate
1. For Improved Worship
2. For Perfect Instruction
3. For Needed Encouragement
4. For Spiritual Transformation
Here’s what you will need to accomplish it.
Three Tools For Great Meditation
OBSERVATION – What does the text say?
INTERPRETATION – What does it mean in context?
APPLICATION – What does it mean for me?

Note: Combine With Prayer before and after for best results.

Here’s what you will get out of it.
Ten Benefits Of Biblical Meditation
1. Proven to lower blood pressure
2. Decrease anxiety
3. Improve heart rate
4. It enables your to relax
5. It brings peace
6. It draws you closer to God
7. It gives us confidence
8. It offers an escape from temptation
9. It provides helpful correction
10. It makes us better Bible students (Psalm 119:11)

Finally, here’s an exercise to help us see the many categories on which we can mediate. Simply answer the questions in your mind, and try to develop a habit of asking yourself personal questions about what you’re reading.

A Meditation Exercise From The Psalms
You could meditate…

On His rules (Ps. 119; look up in the ESV)
• What rules do you tend to break?
• Why do you break them?
• What’s the point behind His “rules”?

On His Promises (Ps. 119:148)
• Which of His promises bring you the most comfort?
• Has God kept His promises to you? How?

On His mighty deeds (Ps. 77:12)
• Which specific mighty deeds has God performed in the history?
• What mighty deeds do you believe God has performed in your life?
• What could God do with you today if you allowed Him to?

On His unfailing love (Ps. 48:9)
• There has never been a moment in your life when God hadn’t loved you.
• What does that tell you? What does it expose about yourself?

I hope this helps clarify what real mediation is— and how it can change your life!

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Reflections On Worship, From A-Z

Reflections On Worship, From A-Z

Neal Pollard

How great to say with David, “I was glad when they said to me, “Let us go to the house of the Lord” (Psalm 122:1).  Another psalm also urges, “Come, let us worship and bow down, Let us kneel before the Lord our Maker” (95:6).  Both verses are the attitude of a redeemed, transformed heart.  Worship is not a substitute for daily living, and we may find ourselves primarily or solely focused on assembling to the neglect of Christian duty or evangelism. But, though those be true, we cannot lose sight of the importance of fulfilling God’s command for His people to faithfully worship Him (John 4:24; Heb. 10:24ff).  More than that, as recipients of His grace, we will want to come before Him with what He wants, giving Him our best from an enthusiastic heart. What can help us do that?

A–TTENDANCE (It puts us in the right position–for ourselves, each other, and God)
B–
RETHREN (There’s a community, communion, and camaraderie in worship)
C–
HILDREN (Is there anything sweeter than seeing and hearing them worship?)
D–
ELIVERANCE (Delivered for a few moments from the profane, delivered for a lifetime by the Prince of Peace)
E–
FFORT (Hardwork, dedication, and preparation truly pay off!)
F–
AITHFULNESS (Obedience, consistency, and holiness fuels acceptable worship)
G–
OSPEL (Bible-centered worship highlights the best news of all time)
H–
EAVEN (Worship better prepares us for it, reminds us of it, and gives us a foretaste of it)
I–
NTEREST (See “attendance” and “faithfulness”; At some level, you can’t fake this)
J–
ESUS (We lift Him up, obey Him, and center everything around Him in every service)
K–
NOWLEDGE (We seek to know God more and understand Him better, in part, by worship)
L–
ISTENING (To God, through His Word, and each other, through the various acts)
M–
EMORIES (Young or old, each occasion provides an opportunity to make more of them)
N–
OTHING (What’s more special, important, fulfilling, and encouraging)
O–
PPORTUNITY (Different places and times have been forbidden from what we get to do multiple times per week)
P–
ARTICIPATION (Not just in the door and in a seat, but actively taking part)
Q–
UALITY (Not measured by voice quality or dynamic speech, but the very best we can with what we bring)
R–
ESPONSE (Each time we assemble to worship, we are responding to God and His gospel)
S–
ACRIFICE (You cannot properly define worship without it; It may be a sacrifice to come, but it must be an offering when you do)
T–
OGETHERNESS (Worship means fellowship and building our common bond)
U–
RGENCY (Feeling a pressing need to be here, and then to act on what we hear)
V–
ISITORS (These take note of how much worship means to us; They can see and sense it)
W–
ONDERFUL (God knew we needed worship, and that can touch us deeply)
X–RAY (Worship should lay our hearts bare and show us ourselves)
Y–OU (The presence of everyone, including you, spells the difference!)
Z–EAL (Passion and enthusiasm is observable, by others and, most of all, by God!)

Maybe we cannot fully grasp all of why God wants us worshipping Him, but He, as our Creator, knew we would need it to draw us closer to Him and each other. Let’s never let anything occupy a higher place in our hearts!

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Singing With The Understanding–Miscellany* 

Singing With The Understanding–Miscellany* 

Neal Pollard

We are a diverse group who gather to sing for worship. We vary in age, education, religious background and literacy, race, and doubtless other factors. Some of us have been singing the same hymns for decades, while others may be seeing those hymns for the first time.  There is a mutual responsibility, one for the song leader and one for the participant. Yet, I would argue that the leader has the greater obligation to assist the participants in offering better worship. Mindless participation is the fault of the participant, but being led to speak and teach words they don’t understand is not.  What can the song leader do to increase the effectiveness of “singing with the understanding.”

Engage In Thoughtful Preparation. When picking out songs to lead, opt for simplicity. Archaic or technical words can hang up and distract the worshipper. It is fruitful to ask the question, “How will this be comprehended by the average participant?” Does the song read like we speak today? If we’re not careful, we can tend to speak through song in mystical terms that help disconnect the mind and the mouth. Do we know what it means to “vanquish all the hosts of night”? Do we know what “cassia-dipped” garments are? Do we know what’s referenced “where Eden’s bowers bloom”? How do I “launch my bark”? These are lyrics from songs that are sung every week in congregations across the land, but words I’d venture to say that many, if not most, do not comprehend. We must give thought in preparation.

Engage In Adequate Explanation. Something that can help in song leading is to point out words or expressions we’re about to sing, defining and explaining them. This does not necessitate a second sermon, but as part of preparation we should be ready to clarify obscure or difficult words. For example, from songs we often sing, we find:

  • “Repining”–To feel or express discontent; to fret
  • “Guerdon”–A reward
  • “Warble”–To sing (especially used of birds)
  • “Fain”–Gladly
  • “Trysting”–Meeting 
  • “Essay” (as used in I’ll Never Forsake My Lord)– To attempt
  • “Cloven”–Divided
  • “Garish”–Bright and gaudy
  • “Fen”–A swamp

While some songbooks, like Praise For The Lord, have footnoted some of these difficult words, many worshippers don’t pay attention to them. So many of us project our hymns in worship. The onus (i.e., duty) is on the leader to explain.

Engage In Balanced Variation. Everyone has their favorite type and genre of psalms, hymns, and spiritual songs. Song leaders are no different than worshippers. How important it is to balance out old and new hymns, considering the typical “audience” present to participate. 

Engage In Heavenly Petition. Anyone who leads in worship should season their preparation and participation with petition to God. Pray about doing what you’re tasked with doing as effectively as possible. 

What a blessing to have willing, talented worship leaders. We have a powerful opportunity to show God’s wisdom in singing according to the authority of the New Testament (cf. Col. 3:16; Eph. 5:19). Let’s capitalize on that by putting everyone in the optimal position to sing with proper spirit and understanding!

*–Miscellany–A group or collection of different items; a mixture

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Learning To Pray From A Man After God’s Own Heart

Learning To Pray From A Man After God’s Own Heart

Neal Pollard

When the disciples asked Jesus to teach them to pray (Luke 11:1), they were asking the most qualified instructor. However, they had a good teacher from the background of their own heritage in David. The book of Psalms is at times a songbook and at other times a prayer journal. Numerous examples of David’s prayers are contained in this beautiful book of Old Testament poetry. In Psalm 141, for example, we have several characteristics of prayer from a man after God’s own heart (cf. Acts 13:22).

First, David’s prayer was urgent (Psalm 141:1). He writes, “Lord, I cry out to You; make haste to me!” David saw prayer, not as a last resort, but as a first retreat. Since David knew God was able to help, he wasted no time in bringing matters into God’s own hands.

Then, David’s prayer was intense (Psalm 141:1b). He continues, “Give ear to my voice when I cry out to You.” You will not hear rote memorization of prayers or lackadaisical lethargy in David’s prayer. David cried out to God. He is pleading with God. These are indicators of a fervent prayer life, which God includes as typical of righteous people of prayer (James 5:16).

Further, David’s prayer was sincere (Psalm 141:2). He treated his prayers as if they were actually offerings or sacrifices. He says, “Let my prayers be set before You as incense, the lifting up of my hands as the evening sacrifice.” He was willing to lay open his prayers to the All-Seeing eye for His scrutiny. The entirety of this psalm reflects no superficial piety or pretentiousness. David simply laid his heart before God.

David put obvious trust and hope in the power of prayer. He had confidence in God’s ability and he had cognizance of his own dependence upon God’s ability. Never wait to turn to prayer until the need is desperate. The man after God’s own heart made prayer a staple in his religious diet. So should we.

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“You Can Find Somebody To Tell You What You Want To Hear”

“You Can Find Somebody To Tell You What You Want To Hear”

Neal Pollard

Someone wants to be involved in an illicit relationship, defend an unscriptural marriage (or enter into one), engage in some vice or sinful behavior “in moderation” (or otherwise), and they talk to someone who shows them from scripture why it should not be done. Perhaps they ask several people and get the same discouragement. Sometimes, the inquirer is wise enough to let that guide them away from wrongdoing. Other times, they persist in looking for someone to tell them what they want to hear. Without exception, such a searcher will eventually—and probably sooner than later—find someone to validate and endorse their desire.

Solomon wrote, “The thoughts of the righteous are just, But the counsels of the wicked are deceitful” (Prov. 12:5). His father kicked off the songbook of Israel by saying, “How blessed is the man who does not walk in the counsel of the wicked…” (Psa. 1:1a). Job speaks of how he shunned “the counsel of the wicked” (Job 21:16; 22:18). Wicked Ahaziah was rejected by God, in part, “for his mother was his counselor to do wickedly” (2 Chr. 22:3).  This characteristic of human nature, whether giving or taking wicked counsel, is timeless. But, seeking counsel from the proper sources is encouraged by Scripture (Prov. 11:14; 15:22; 24:6). How can we make sure that we are hearing what we need to hear, not just what we want to hear?

  • We must realize our personal accountability (2 Cor. 5:10). No matter what anyone else tells us, we’ll stand individually in the Judgment. Christ’s word, as Judge, is the only one that ultimately matters. What has He said?
  • We must pray for wisdom and discernment (Col. 1:9). Are we ignoring a pricked conscience, clear teaching, or red flags? Is self in control, or is the Savior’s will?
  • We must grow in knowledge (2 Pet. 3:18).  Have we studied this out yet? Are we convinced beyond a doubt? What does the Lord say?
  • We must be honest with ourselves (Psa. 15:2). We cannot deal fairly in any situation if we’re deceiving ourselves. Lying to ourselves does not change God’s truth. It simply hurts us.
  • We must train our hearts to desire what is good (cf. 2 Pet. 2:14). This can be excruciatingly hard! Proverbs 21:10 says, “The soul of the wicked desires evil.” But listen to a cleansed heart: “Behold, You desire truth in the innermost being, and in the hidden part You will make me know wisdom” (Psa. 51:6).
  • We must put emphasis on the eternal rather than the temporary (2 Cor. 4:16ff). Is what we wish to pursue destructive to heavenly objectives? Are we risking an eternity in heaven for a few years of fleeting pleasure on earth? Nothing is worth sacrificing salvation!
  • We must weigh the advice of our counselors on the scales of truth (Prov. 18:17). The Berean Christians fact-checked an inspired apostle (Acts 17:6). We owe it to ourselves to compare what our advisers tell us—however much we love and respect them—with what God’s Word says. Many times they will align. If they do not, we must choose God’s Word every time!

Beware! At times, what we want to hear is right and good. Many times, it is not. As we lean on others, let us lean most heavily on “the rock” (Mat. 7:24)!

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Why We Need The Word

Why We Need The Word

Neal Pollard

Many know that Psalm 119 is the greatest, inspired tribute to the Word of God known to man. 176 verses, eight verses under the heading of every Hebrew letter, grace these pages of our Bibles. All but a few verses mention some synonym for God’s Word. So many individual studies can be made of themes and thrusts in Psalm 119, but by reading it one discovers David giving many benefits or needs for studying the Bible. Consider what is no doubt an inexhaustible study.

  • To keep from sinning against God (11)
  • I am a stranger in the earth (19)
  • The influential can be against us at times (23)
  • Our soul often melts from heaviness (28)
  • To keep our eyes from worthless things (37)
  • To have an answer for him who reproaches us (42)
  • It causes hope (49)
  • For comfort in affliction (50, 76)
  • It causes righteous indignation (53)
  • It leads us to seek God’s favor with our whole heart (58)
  • It makes us choose better companions (63)
  • It brings good judgment and knowledge (66)
  • It prevents apostasy (67)
  • It makes us more attractive to the God-fearing (74)
  • That I may live (77, 93, etc.)
  • For revival (88)
  • For greater understanding (99)
  • To be upheld and safe (117)
  • To have a proper sense of self (125)
  • For a proper sense of values (128)
  • For proper emotional investment (136)
  • For righteous zeal (139)
  • For a proper sense of dependency (147)
  • It brings confidence (152)
  • It gives us the proper sentiment toward the world (158)
  • To develop a proper “praise life” (164)

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Struggling Through Our Troubles

Struggling Through Our Troubles

Neal Pollard

Have you ever had a problem or struggle that started out small but kept growing until it was larger than life? Did it come to consume your thoughts, keep you up at night, and become an overwhelming obsession? Maybe you devoted a lot of emotion to it.

Just by virtue of living on this earth, we will struggle (Job 14:1-2). Job knew struggle and turmoil! He lost one thing after another. His life seemed to unravel before his eyes.  Teddy Roosevelt is credited with saying, “When you are at the end of your rope, tie a knot and hold on.” Have you ever found yourself struggling at the end of your rope of faith? You are certainly far from alone in that. We certainly see Job dangling there, asking, “Why was I ever born?” (3:11) and “Why can’t I go ahead and die?” (3:20-22). David was there (Psa. 22:1). So was Jeremiah (ch. 37-38).

Of course, trouble takes on many forms and comes from many directions. Any number of passages can help us cope with the struggle of trouble, but consider Psalm 10. It refers to the wicked seven times and to the afflicted four times. It also speaks synonymously of the wicked as the greedy (13), evildoer (15), and those of the earth (18). It speaks of the afflicted as the unfortunate (8,10,14), humble (14), the orphan and oppressed (14,18). We know that our trouble can come from the wicked, but it can also come from no one source we can identify though it hurts just the same. Consider this Psalm about our troubles and what we can do about them.

Our perception in times of trouble (1-11). Our vision can become blurry by tears or rage, but our point of view is altered when trouble comes. The psalmist goes through this. He sees God as being distant (1). He saw the wicked as being in control or prospering (2-11). God seemed far away and life seemed unfair. The majority of every generation is wicked, and each generation of God’s faithful must reconcile the seeming success of the wicked and oppression of the affilicted righteous. We don’t begrudge the psalmist for his struggle to see through spiritual eyes. We can relate.

Our prayers in times of trouble (12-15). The psalmist admits his own struggle, then he shows us how to overcome it. His first response is to pray. He asks God to deliver (12). He asks God to remember (12-14). Finally, he asks God to vindicate (15).

Our praise in times of trouble (16). Before the prayer he’s perplexed and indignant. Afterward, he has insight, peace, and greater confidence. He springs from his knees with new perspective. Doesn’t prayer do that for us? The psalmist acknowledges God’s nature—“Lord” (Jehovah, five times in the Psalm), position—“King”, and duration—“forever and ever.” Do we spend more time focusing on the source of our troubles than on the solution?

Our proper perspective in times of trouble (17-18).  The psalmist is confident at the end of this psalm, saying, “you have heard” and “you will strengthen and listen.” Do you approach God that confident in His ability and desire to do what is best? We can be as confident as he is that God hears and helps when we hurt.

What is the greatest trouble we can face in this life? A disfiguring accident? Financial ruin? Loss of a parent, spouse, or child? The deterioration of health? The fall of our nation? Through Christ, none of these are too difficult to overcome. This Psalm reminds me that God still cares and He won’t abandon me. You and I can look at the cross and the church and be reassured of that. We know we can trust God (Rom. 8:28). God is able and willing to help us through every trouble.

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Some Hurdles I Just Cannot Jump Regarding Instrumental Music In Worship

Some Hurdles I Just Cannot Jump Regarding Instrumental Music In Worship

Neal Pollard

How often the matter gets discussed among preachers in churches of Christ, I cannot say. But, I know that it does. More members of the church than we might care to think do not have this matter settled in their minds, especially as it has to do with the state of those who have been immersed for the forgiveness of sins, submit to the authority of Christ in other areas of their lives, but who use the instrument in worship. Some have said they think its use is wrong and we have been right to argue against its use but do not think they can say it is a salvation or fellowship issue. It should be stated that many of these are sincere brethren who love the Lord and people nor are they change agents intent on trying to destroy the Lord’s body. Too often, we have lacked an environment where we could have healthy, constructive dialogue free of name-calling, suspicion, and visceral discussion. But failing to discuss and work through matters like these does not make them disappear.

Having said that, here are some hurdles I just cannot jump regarding this matter:

  • The presence of singing and absence of instruments in New Testament passages. The fact that every instance of singing in the context of the Christians’ activity together reveals singing (Greek is a precise language; ado means to utter words in a melodic pattern [Louw-Nida] and ). Psallo, according to Lexicographers, encompassed playing musical instruments at an earlier time in its linguistic history, but did not mean that in New Testament times (e.g., BDAG, 1094; TDNT, 8:494). Interestingly, the translators of English translations, beginning with the King James Version, were unanimously members of religious groups that used mechanical instruments in music. Despite their obvious bias in worship practice, they translate the Greek “singing and making melody in your hearts.”
  • The absence of instrumental music in worship in early church history. Though a member of the church of Christ, Everett Ferguson has the utmost respect from scholarship across the religious spectrum. In multiple volumes, Ferguson meticulously sets forth the case that instrumental music was absent in the church from its establishment until many centuries later. His studied conclusion is that this was neither incidental nor coincidental. He writes, “The historical argument is quite strong against early Christian use of instrumental music in church” (The Instrumental Music Issue, 98; the whole chapter is a worthwhile read). In another work, he states, “The testimony of early Christian literature is expressly to the absence of instruments from the church for approximately the first thousand years of Christian history” (The Church of Christ: A Biblical Ecclesiology for Today, 272). John L. Girardeau, a Presbyterian scholar, devotes an entire, well-documented chapter to the historical case of only vocal music in Christian worship for many centuries and upon doctrinal grounds (see Instrumental Music in the Public Worship of the Church, 86-100).
  • The examples of how God dealt with unauthorized worship throughout history. What do we make of what God does with Cain’s worship in Genesis 4, Nadab and Abihu’s worship in Leviticus 10, and Jeroboam’s worship in 1 Kings 12? Why would God care in the Patriarchal and Mosaic Dispensations that His commands for worship be followed per His instructions, but lose that desire under His Son’s covenant?
  • The fact that God draws definitive, doctrinal conclusions through the use of silence. The writer of Hebrews says, “For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests” (7:14). The argument shows that Jesus could become a High Priest after the order of Melchizedek, but not under the Old Testament rule and covenant. Why? God specified Levi as the tribe for the high priest under the old law. It did not explicitly say that a high priest could not come from any other tribe, but it did not have to. What it specified was sufficient, an argument made in the New Testament.
  • The fact that authority can and must be tangibly determined.  Why is it that we sing in worship at all? Is worship merely a matter of what we come up with and wish to offer? Few would argue such. The basis for worship arises from what the New Testament teaches. Nearly everyone, then, would say there are definitive, delineated boundaries. If there is and must be divine authority for worship, and thus “rules” that are objectively determined, there must be activity that falls out of those bounds. Where will we find the boundary markers if not in Scripture?

This list is not meant to be exhaustive and it cannot, in one brief article, be exhaustive. It is included here to show us the great pause that should exist in changing our minds or our teaching on a matter where God has been vocal and specific. The weight of that is not insignificant or inconsequential. May we lovingly and wisely approach this matter and take great care before we relegate a matter of divine importance to a mere matter of human preference.

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THE RESCUER AND THE ONE IN TROUBLE

THE RESCUER AND THE ONE IN TROUBLE

Neal Pollard

In Romans 8:26, speaking of the work of the Holy Spirit, Paul writes, “ In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words.” The Holy Spirit “helps,” lending “a hand together with, at the same time with one” (AT Robertson) and coming to the aid of one (Bauer). This is said in connection with the Christian’s prayer life. It is an acknowledgement that sometimes we need the help of God’s Spirit in particularly agonizing times, times where words like “weakness” and “groanings” describe the struggles in prayer.

In the same passage, Paul says the Spirit “intercedes,” a picturesque word of rescue by one who ‘happens’ on one who is in trouble and ‘in his behalf’ pleads with ‘unuttered groanings’ or with ‘sighs that baffle words’” (Reinecker 367). What graphic imagery! When I am in real trouble, no one can help me like God can. Sometimes, only God can help me when I am in trouble. Paul teaches that there is no depth of struggle or trial in prayer too complex or incomprehensible for the omniscient God. As the Psalmist once wrote, “Out of the depths I have cried to You, O Lord. Lord, hear my voice! Let Your ears be attentive to the voice of my supplications” (Ps. 130:1). Paul is saying, “The Lord does hear and is attentive not only to my voice, but even to the unspoken, unutterable fears, desires, and longings in my heart that cannot be formed into words on my lips when I pray.

Our God is a God of rescue (Ps. 18:19; 116:8; 136:24). He has rescued man in dramatic ways, from the Red Sea crossing to Jericho to Gideon’s tiny army to Calvary’s cross. He has demonstrated that He wants to help us and will freely extend Himself to do so. But, He wants us to reach out to Him and appeal for help. Even when the words will not exactly come to us, He knows the intent and desire and He looks with an eye toward aiding His children (1 Pet. 3:12). Do not only come to Him when in trouble, but do come to Him when in trouble. You do not have trouble too big for Him to come along and rescue you from it.

Trust that!

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