Archive for February, 2018

The whole goal of a Titus 2 woman is to train younger women in Biblical, simple-to-measure, Spirit-empowered, love-based living.

Paul did not call for Titus as the pastor to train all the women in these qualities God wanted them to cultivate; rather he called upon the godly older women of Christ’s church. He singles out the women of faith, those who had already learned to love their husbands, learned to love their children, and learned to be reverent, godly, modest and wise–and charged them with seeking out and meeting with every younger woman in the church.

The older women are to have mastered all the criteria and the younger women are trained in the last seven.

1. Living as a Priest for God – verse 3 “the older women likewise, that they be reverent in behavior” 

First the godly character of the older woman in the faith is profiled. Without a reverent lifestyle behaving like a living sacrifice, dedicated to God–none of the rest even matter. That is why Paul starts here first!

Paul first draws a word from the Roman world to capture the entire bearing of these godly role model women in Christ’s church. The Greek word translated “reverent” is used only here in the Bible, and it conveys the idea of priest-like. That word for ‘acting as a representative of a god’ is the word Paul uses to describe the devout and godly character of the Titus 2woman. Older women are to live like holy priests serving in the presence of God. Their sacred personal devotion to the Lord has slowly come to influence every aspect of their lives.

Godly older woman have simply taken Romans 12:1-21 Corinthians 6:19-20; and Galatians 2:20 seriously.

Bodies presented as living sacrifices, holy, acceptable to God, not conformed to this world,but with transformed and renewed minds, in bodies that are temples of the Holy Spirit glorifying God in your body and spirit, which are God’s; no longer living for me, but Christ living through me.

They have presented themselves to the Lord, they have begun to live life the way God asked them to live–as a walking temple of God, as a consecrated priest of God, as a living sacrifice, and as a bondservant of the Lord.

Godly women Living as a Priest for God;

2. Guarded Tongues – verse 3 “not slanderers” 

Next Paul turns the spotlight on the hardest member of the body to control, according to James–the tongue. Twice in his epistles Paul targets a woman’s habits of their speech, saying it is a spiritual qualifier or disqualifier. Though this is a universal problem we all face, Paul specifically says to women who want to serve Christ’s church–guard those tongues. 1 Timothy 3:11 “In the same way, their wives are to be women worthy of respect, not malicious talkersbut temperate and trustworthy in everything” (NIV).

James 3:2-6 tells us that a tongue out of control, indicates a life out of control; and both can cause much destruction. James goes on to note that the source of all wickedness, especially of an uncontrolled tongue is hell; and it is Satan who is at the root of all gossip, all harmful talk, and all slander. If you are damaging the reputation and ministry of others you are a tool of the devil.

In fact the word “slanderers” here in Titus 2:3 is diabolos, the very name of Satan used of him 34 times in the New Testament. Satan has been a false accuser and so each time he incites a believer to do so they are doing Satan’s work. Satan is the ultimate source of all evil, the root of all wrong behavior; and since James says the tongue is capable of causing great evil, Satan is always close at hand.

Godly Titus 2 women never are to surrender their tongues to the devil.

They are prompted by the Holy Spirit to make sure that what they say is absolutely true, honest, just, pure, lovely, and of good report before they say it–lest they discredit their ministry effectiveness as a godly Titus 2woman.

One common type of talk that hurts is called gossip and comes in many forms that all of us, and especially those who earnestly seek to be aTitus 2 man or woman should always avoid: malicious talk, rationalized gossip/talk, and “innocent” gossip. This usually starts with proper motives and desires but gets off course with unwise sharing of sensitive information, then curiosity sets in and soon the conversation is far beyond the problem and the solution and has become malicious, slanderous, harmful gossip.

So what should we avoid? Never use our mouth in an unregenerated way! What should we do? Tame our tongue by the Holy Spirit as His Word richly dwells and permeates all our lives. Why not like David, make some plans now to change our usage of our tongues?

Here are three great ways to change:

  • Think first: before starting to say something pause a few seconds and ask are these words–true or false; exaggerated or accurate; healing or cutting; grateful or complaining?
  • Talk less: it is a biblical fact that the less you talk the wiser you appear. Plan, prepare, concentrate and enrich each opportunity to speak. Make each a time to speak as 1 Peter 4:11 If anyone speaks, let him speak as the oracles of God.
  • Start now: like David, ask God to fit you for a word retainer, get braces put on that tongue. Don’t waste your greatest tool.

Godly women Living as a Priest for God; with Guarded Tongues.

3. No Excesses – verses 3 “not given to much wine” 

The third godly characteristic Paul focuses upon is the self-controlled, moderation that is to characterize women of every age in Christ’s church. Godly women are Spirit-controlled in every part of their life. They resist excess in any area of daily life. They are not slaves to any substance, slaves to any amusement, any fashion, or any attitude that does not please their Master in Heaven.

Most women in the early church were formerly pagans. Drunkenness was the norm for many women in that society. Drinking was the best way to forget about the problems of being a “slave” to a pagan man who looked upon his wife as a convenience that bore him legitimate children and enhanced his reputation in the community. Because this life was all there is to a pagan, hopelessness led to drunkenness. Paul said that prior to salvation they all were “without hope and without God (Ephesians 2:12).

Coming to Christ changed everything, but old habits are hard to break. The old ways of their husbands would come back, old pains from emotional and physical abuse would resurface, and the temptation to slip back to the intemperance of slavery to wine would grow strong. Lack of physical control of any appetite points to a spiritual immaturity. Both Timothy and Titus were told to beware of women returning to their old habits in this realm of drinking.

Today “not given to much” goes far beyond merely wine. There are so many forms of alcohol never imagined in the Biblical times that can be abused, plus drugs (both acceptable and unacceptable kinds) that can be abused, tobacco that can be abused,, wonderful varieties of food that can be abused, beautiful varieties of fashionable clothing that change with every season that can be abused, housing options, exercise options, recreation options–all that can be abused, and become addictions.

There is a generation of believers who have never tasted a drop of alcohol and pride themselves in that choice–while overeating with daily regularity; and both are condemned by God in Proverbs 23:19-21 side-by-side.

Because of Romans 14:15-211 Corinthians 8:9-13 we see that though the Bible never forbids wine drinking, our liberty is limited by the consciences of other believers and our testimony to the world. The lesson of temperance is consistency.

We must be as cautious of any intemperance; and “not be given to” too much of anything be it the use of money, the enjoyment of leisure, or the establishment of a house to live in. What ever we do is to be tempered by the glory of God. He must be the object and focus of all we do. 1 Corinthians 10:31 Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. NKJV

Modern society has elevated fashion almost to the point of idolatry. Clothing stores, newspaper and magazine advertising, and television commercials are like giant billboards that continually proclaim, “We covet clothes.”

Expensive, often ostentatious, jewelry for both men and women is becoming more and more prevalent as a means to flaunt material prosperity and glorify self. We are continually goaded to put our bodies and apparel on parade”.

Godly women are Spirit-controlled in every part of their life. They resist excess in any area of daily life. They are not slaves to any substance, any amusement, any fashion, or any attitude that does not please their Master in Heaven.

Godly women Living as a Priest for God; with Guarded Tongues; and No Excesses. Godly women seek to be reverent in their behavior, careful in all their conversations, and never enslaved to anything but Christ.

4. Visible Integrity – verse 3 “teachers of good things”

The fourth type of godly behavior in Titus 2women is spiritual integrity–godly women live what they teach. They train others in the pattern they have learned. Their walk speaks louder than their talk.

Their life is daily placed under God’s control in all areas: their tongues, their appetites, and their habits. They do not overindulge themselves, they are not overweight-gluttons, they are not pleasure-hungry, and they are not malicious-talkers.

These godly older women were noble in everything and in the way they lived life they taught by their actions what is good!

Titus 2:3 Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. NIV

Paul always stressed preaching and teaching what he was already living. In his instructions to Timothy he said:

1 Timothy 4:16 Pay close attention to yourself and to your teaching; persevere in these things; for as you do this you will insure salvation both for yourself and for those who hear you. NASB

Titus was to encourage these older women to develop a ministry of teaching younger women what is good.

Younger women with children were to keep their primary focus at home (see Titus 2:4-5), but the older women would do well to reach outside their homes and share what they had learned with those who would profit from it most.

A godly woman teaches by her life what is good in God’s sight. She carefully chooses the “better part” as Mary did in contrast to Martha. Titus 2women see every area of their lives as an open book that should and does teach Christ’s gracious Lordship. They can say as Paul did in 1 Corinthians 11:1 “Imitate me, just as I also imitate Christ”. NKJV

And who is an older woman? Technically in this passage it was a woman who was past raising her children, some commentators even say the age of sixty as Paul does in the widows list of 1 Timothy 5. But in reality there is no chronological age given.

For every woman in this church there are some older and some younger. To those older, you are to look and see if they are an example of Christ–if they are, ask them to show you what they have learned and how they do it. For those who are younger, you are to seek to get into their lives and help them bring every area of their lives under the gracious Lordship of Jesus Christ.

Every young lady and woman in this church should have as their highest desire the goal of being first a Titus 2 student of some godly older-in-the-faith woman. And, the highest honor, the greatest goal in the life of every older woman in this church is to have the honor of being that older-woman-in-the-faith.

If you have children that is where you must start. If they are grown and gone–ask God to begin filling your lives with younger women into whom you can prayerfully pour the love and wisdom of Christ gleaned from His Word, and by your years of walking in the Spirit!

Every godly woman has the opportunity to teach the younger generation of women in the church. This instruction is to occur in informal settings, such as one on one, small groups, or women’s Bible studies. And this instruction is both by word and example. Many young women today were not raised under a biblical family model. That’s a challenge for the older women in the church.

Godly women seek to be reverent in their behavior, careful in all their conversations, never enslaved to anything but Christ, and teaching by example the way to follow Christ.

5. Earnest Mentors – verse 4 “that they admonish” 

This one word is variously rendered into 4 different English words by the top 4 versions: “teach” (KJV); “admonish” (NKJV); “train” (NIV); and “encourage” (NAS). The context and the word imply that this was to be a process of teaching, explaining, encouraging, training, and holding the young wives to a standard that was unfamiliar to them and yet vital for the success of their marriages and families.

One of the strongest forces for spiritual ministry in the local church lies with the older believers. Those who are retired have time for service. It is vital that we mobilize and use these important people. In my own thirty years of pastoral ministry, I have been constantly helped and encouraged by godly, older saints who knew how to pray, how to teach God’s Word, visit, troubleshoot, and help edify Christ’s church.

In teaching what is good they “encourage the young women” (Titus 2:4). This opening phrase of Titus 2:4 “that they admonish” is one Greek word in Paul’s letter, the word is sophronizo and means, “to train someone in self-control, restore to senses, admonish and exhort earnestly.”

You will note the similarity of this form to characteristics of elders, “prudent” (1 Timothy 3:2), and older men, “sensible” (Titus 2:2). Older women are to train the younger women to learn the art of self-restraint. This training process requires that you older women be committed to being responsible, confrontive, and affirming in an ongoing relationship with a younger woman.

The first four spiritual qualities are all present to make this quality work. God wants a godly woman whose life speaks louder than her words. A woman whose character is noticed and prompts other women to examine their own lives and seek to emulate her joy, her peace, her walk in the Spirit in evident and practical ways. The Titus 2 older-woman-in-the-faith’s life is a pattern for others to use in shaping their own lives.

So the older-in-the-faith, godly women of the church were:

  • to behave like holy priestesses of the Almighty God,
  • showing restraint and discipline of appetites and words,
  • living what they speak so that the younger women want to learn from them how to live and please God in their lives and families.

So what was their very first lesson? Training younger women in loving their own husbands!

Godly women Living as a Priest for God; with Guarded Tongues; and No Excesses; with Visible Integrity; as Earnest Mentors of–

6. Wives who are their Husbands Best Friend – verse 4 “the young women to love their husbands” 

A Christian home in a pagan culture was a radically new thing.

Young women saved out of paganism needed to get accustomed to a whole new set of priorities and privileges; and those who had unsaved husbands would need special encouragement.

The Titus 2 models had the responsibility of training the younger women how to be successful wives, mothers, and housekeepers; and the younger women had the responsibility of listening and obeying.

Among the Bible-believing women of the first century there was a big challenge in “loving” their husbands. For various reasons and in various degrees those women found themselves with either minimal or no “feelings of love” for their husbands. Believing wives almost always want to obey the Lord, thus they submit and fulfill their responsibilities to their husbands–but often only dutifully and not lovingly. It’s not just that loving your husband is a virtue, Paul says that not loving him in a way that he can feel–is a sin!

In Paul’s day, men and women were saved out of a culture where romantic love usually did not exist in marriages. Wives were only seen as the trusted keepers of the home and bearers of the children. Emotional love, psychological needs, and sexual desires were satisfied outside of marriage by most husbands. The opportunities for illicit sex in the Roman world were endless. For most women this was in some ways a relief as they did not have to “perform” sexually on a regular basis for their husbands. But the emotional super-glue that the marital relationship produces was thus absent. Salvation stopped the immorality in most believing men’s lives back then–but salvation did not make them or their wives instantly close, intimate, and life-sharing friends and lovers.

Just as modern pre-marital moral laxity has scarred many young couples into a troubled, often superficial marital relationship, so were most of the marriages of the New Testament church. What was Paul’s Spirit-prompted answer? What was to be the way to solve the distant, detached, and constantly tempted husband daily buffeted with the overpowering allurements of the flagrantly immoral Roman culture?

Christ led Paul to deploy a legion of older-in-the-faith, godly women to go from house to house, become a close and trusted friend of those young wives–and train them in how to become their husbands best, closest, dearest, and most-intimate friends.

Physical or sexual love without romance is soon empty and meaningless; and as Solomon (who had a lot of experience) said, soon becomes “Like gravel in the mouth” (Proverbs 20:17). Paul knew that to protect those newly believing husbands and fathers from the tidal waves of temptation, they must have a vibrant, attractive, satisfying emotional and physical relationship with their wife. Husbands who are drawn to think about and wants to see their wife throughout a day away from home, are protected from attraction and distraction by a wicked world about them. Loving, caring, romantic wives are trained not born.

The key to understanding this bold new dimension of the early church’s training is in the word Paul uses for love. Every believer has already repeatedly been commanded to “love” with agape love which is an action. We are commanded to act in a loving way towards each other, our saved and unsaved friends, and even our enemies. This agape love is not a feeling, it is an action. Paul explains agape love in Ephesians 5:25 and Colossians 3:19 as a husbands acting towards his wife in the same self-sacrificial way as Jesus loves the church.

Women were also commanded to obediently submit respectfully to their own husbands (Ephesians 5:22Colossians 3:18). Peter adds that they were to cultivate a gentle and quiet spirit that was beautiful to God and of immense value in the marriage (1 Peter 3:4). This was the reciprocal relationship of a godly marriage on a behavioral level. The commanded attitudes and behavior of believers in marriage is the foundation and the formula for a Christian marriage. But soon it gets back to dutiful, obedient, often unemotional, and detached relationships. So Paul says that it was imperative to go further. Titus is given the key to flourishing marriages and homes–train the younger women in how to cultivate a loving friendship (phileo) with their husbands. This is emotional love.

Agape love is never used in the Bible to describe sexual love or responsibility because emotional love can’t be commanded. The beautiful, intoxicating love that God designed for marriages to have sexually is emotional and those emotions can’t be commanded. We can’t make someone feel a certain way; we can command them to “do” something but not “feel” a certain way. Genuine, Biblical, marital, sexual love is emotional intimacy in the highest degree. God commands willful, agape love; but the emotional phileo love of friendship and sexual intimacy can’t be commanded–it must be learned.

When the younger women saw how the older women loved, respected, admired, and were best friends with their husbands–they were drawn to see that close and intimate friendships with husbands were possible and very profitable for daily life. They learned how to encourage their own husband, how to build him up, how to surprise him with their affections, and how to cultivate a life-long growing and deepening friendship.

“Younger women” refers to those women who are able to bear children or are still rearing children. Since women can bear children well into their forties and the main duties of raising a child last for about twenty years, a woman under sixty could be considered young in the biblical sense (1 Timothy 5:9).

What qualities ought to characterize her life? Love Their Husbands: One word in the Greek text, philandrois, is translated “love their husbands.” Paul used the same terms to describe godly widows (1 Timothy 5:9). It means to be a woman totally devoted to one’s husband. Some women say that their husbands are no longer lovable; but having that attitude is disobedience to the clear Word of God. To help your attitude, keep in mind that loving your husband doesn’t mean you’ll always feel the rush of emotion that characterized your love at the beginning of your relationship. Marriage is a contented commitment that goes beyond feelings to a devotedness–to a level of friendship that is deep and satisfying. If you don’t love your husband, you need to train yourself to love him. Serve him kindly and graciously day by day and soon you will make such a great investment in him, you will say to yourself, I’ve put too much of myself into this guy not to love him! It is a sin to disobey this command.

The best way to fill a home with joy and peace is to have a husband and wife who are best friends–intimately, emotionally, and spiritually.

Experience the life changing power of the Gospel as both old and young women apply these principles to their relationships and interactions.

Advertisements

We learn from the opening verses of Romans that this letter is all about the gospel of God, which centers in his Son. It is the good news of God’s saving grace in Jesus for sinners like me and you. And that good news is all about God’s peace. Paul closes his introduction with this promise and blessing: “To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and from the Lord Jesus Christ” (Romans 1:7).

These words come to us as more than mere formalities. They declare life-giving hope to seize and believe. The apostle announces God’s stance—his posture of grace and peace toward us in Christ. Just as the words “loved” and “saints” point back to the designation of God’s people in the Hebrew Scriptures, so this promise of peace calls to mind the great Hebrew word shalom and the Old Testament vision of peace, fulfilled in Romans in the person and work of Jesus. It is no wonder that the formal worship liturgy in some Reformed churches frequently begins with an opening salutation, a word of greeting from God through the minister, often taken from texts like Romans 1:7.

Probably the most famous shalom prayer-promise comes from Numbers 6:24-26, the benediction assigned for Aaron and his sons to proclaim to God’s people.

The Lord bless you
and keep you;
the Lord make his face shine upon you
and be gracious to you;
the Lord turn his face toward you
and give you peace.

This peace is more than the absence of war and strife. It is the positive presence of harmony, salvation, joy, blessing, and reconciliation—“the state of perfect well-being created by God’s eschatological intervention and enjoyed by the righteous.” [Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1996), 139.] In the context of Romans, it is the reconciliation of believing Jews and believing Gentiles both with God and with each other—both vertical and horizontal. We taste it now whenever we enjoy the fruits of repentance, confession, and forgiveness with each other. One day we will experience it fully.

Who will experience this final peace? Only those who belong to God. The apostle both promises and warns, “There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honor, and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favoritism” (Romans 1:9-11). Whether Jew or Gentile, the one who knows and follows the Redeemer God will treasure God’s saving gift of shalom. On the other hand, the unbeliever who rejects God’s “way of peace” (Romans 3:17) will only reap God’s judgment.

How does someone gain God’s peace? Romans 5:1-2 replies, “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.” In this compact summary of gospel blessing, Paul tells us (1) that we now have peace with God; (2) that this peace is built on our justification through faith, God’s grace-work of declaring us righteous in Christ; and (3) that this peace produces deep joy. As hymn writer Francis J. Van Alstyne (1820–1915) exclaimed,

The vilest offender who truly believes,
that moment from Jesus a pardon receives.

Similar themes emerge in Ephesians 2:11-18, where Christ and his cross form the centerpiece of our peace.

What does this gospel assurance have to do with pursuing peace in our relationships? Everything. It fills us with joy, power, and confidence as we gratefully obey God in our relationships. It provides a model of grace to convey to others. And it reassures us that, even if the other people don’t respond in kind, our relationship with the most important and ultimate Person in the universe remains secure. Thanks be to God for Jesus our Lord!

The saving work of God in the Christian, however, does not merely consist of a right standing with God. In salvation God has done something not only for us, but also in us. Our Christian growth—sanctification in its past, present, and future aspects—began with a decisive act by God of severing the spinal cord of sin and making us new people who are now inclined to love and obey him. The apostle Paul describes this internal transformation: “The mind of sinful man is death, but the mind controlled by the Spirit is life and peace; the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so. Those controlled by the sinful nature cannot please God” (Romans 8:6-8). The sinful mind is hostile to God, but the saved mind—the mind captured and controlled by the Holy Spirit—reflects the very life and peace of God’s Spirit, albeit imperfectly.

Isaiah pictures a similar reality with a vivid metaphor in Isaiah 57:18-21 concerning God’s own promise to restore his people.

“I have seen his ways, but I will heal him;
I will guide him and restore comfort to him,
creating praise on the lips of the mourners in Israel.
Peace, peace, to those far and near,”
says the Lord.3 “And I will heal them.”
But the wicked are like the tossing sea,
which cannot rest,
whose waves cast up mire and mud.
“There is no peace,” says my God, “for the wicked.”

In other words—to join Isaiah and Paul—death marks the unbeliever; life and peace mark the believer.

Relational Peace with Others

The twin gifts of God’s reconciling peace through Christ’s cross and God’s inner peace through his Spirit lead to the third peace blessing, namely, relational peace with others. In one of the Bible’s most realistic texts concerning human relationships, Romans 12:18exhorts us, “If it is possible, as far as it depends on you, live at peace with everyone.”

We find a fourfold call in this passage and its context. First, we must pursue peace as our Christian duty. The apostle commands us to live at peace. To fail to seek peace with people is to disobey God. We have no option.

Second, we must pursue peace with everyone. The peacemaking charge in this text is comprehensive; we must address all of our relationships. Our Lord does not permit us to ignore even one relationship or dismiss any individual. As the apostle declares in Acts 24:16, “So I strive always to keep my conscience clear before God and man.” While this “with everyone” standard is admittedly high, God’s power makes his commands less daunting.

Third, as we actively pursue peace, the apostle urges us to leave the results to God. “If it is possible,” Paul reminds us, we should live at peace. He acknowledges that a peaceful result may not be possible; we have no guarantee that the other person will follow God’s peacemaking plan. As the old saying goes, “It takes two to tango.”

Fourth, keeping in mind the larger context, we must pursue peace in light of God’s mercy toward us in Christ. The entire twelfth chapter of Romans flows from God’s saving grace expounded in detail in Romans 1–11. “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship” (Romans 12:1). In other words, we must apply Romans 12:18 against the backdrop of Romans 12:1-2 and the preceding eleven chapters. Peacemaking is but one way we offer ourselves to God in sacrificial worship, and that obedience, like every other command in Romans 12, arises from the gospel of God’s mercy in Christ.


Taken from Pursuing Peace: A Christian Guide to Handling Our Conflicts by Robert D. Jones. Used by permission of Crossway, a publishing ministry of Good News Publishers, Wheaton, Il 60187, www.crossway.org.


With the current tide on christly living, we can categorically tell you that no one can survive it with a well grounded Prayer life. Therefore it has become necessary to deal extensively with Prayer wholistically. Knowledge is power and Prayer is More Power. Putting both together will make a dynamic Explosive Power-packed life. Using Daniel in the Bible as a measuring stick, we will try to pinpoint areas and perspective of an effective and fervent prayer life. Therefore, Let’s  just dive into it already 

1. Position yourself for prayer by reading Scripture first.

“In the first year of his reign, I, Daniel, understood from the Scriptures, according to the word of the LORD given to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years” (v. 2).

2. Follow Scripture’s lead toward what you should pray for. (If prayer’s the train, make Scripture the rails.)

“So I turned to the Lord God and pleaded with him in prayer and petition…” (v. 3)

3. Pray humbly, recognizing your utter unworthiness before an all-holy God.

“…prayer and petition in fasting, and in sackcloth and ashes.” (v. 3)

4. Begin by praising God for His attributes, His greatness and faithfulness. Let God’s character provide the context for prayer, so He’s the center of gravity, not you.

“I prayed to the LORD my God and confessed: ‘O Lord, the great and awesome God, who keeps his covenant of love with all who love him and obey his commands…’“ (v. 4)

5. Confess your sins, taking full responsibility, without rationalization, spin or self-exemption.

“We have sinned and done wrong. We have been wicked and have rebelled; we have turned away from your commands and laws.” (v. 5–6)

6. Permeate prayer with affirmations of God’s amazing grace and your profound gratitude—never asking for what you deserve, but thanking Him that He’s given you infinitely better than you deserve.

“Lord, you are righteous but we are covered with shame…you have scattered us because of our unfaithfulness to you…we and our kings, our princes and our fathers are covered with shame because we have sinned against you. The Lord our God is merciful and forgiving, even though we have rebelled; we have not obeyed…. All Israel has transgressed your Law and turned away, refusing to obey you.” (v. 7–11a)

7. Before bringing your requests, repeatedly affirm God’s worthiness and your unworthiness—never forget who you are, and Who you’re talking to.

“Therefore the curses and sworn judgments written in the law of Moses…have been poured out on us, because we have sinned against you! You have fulfilled the words spoken…by bringing upon us great disaster…just as it is written in the law of Moses, all this disaster has come upon us.” (v. 11b–12a)

8. Never blame God for sin, its consequences or for life’s hardships.

“Under the whole heaven nothing has ever been done like what has been done to Jerusalem. Just as it is written in the Law of Moses, all this disaster has come upon us, yet we have not sought the favor of the LORD by turning from our sins and giving attention to your truth. The LORD did not hesitate to bring the disaster upon us, for the LORD is righteous in everything; yet we have not obeyed him.” (v. 12b–14)

9. Make requests in light of God’s past acts of faithfulness. Rehearse those acts to God, as demonstrated in Scripture, history, and your own personal and family life.

“Now, O Lord our God, who brought your people out of Egypt with a mighty hand and who made for yourself a name that endures to this day, we have sinned and done wrong. O Lord, in keeping with all your righteous acts, turn away your anger and your wrath from Jerusalem…” (v. 15–16)

10. Pray for God’s sake, His glory, and His reputation, reminding yourself it’s all about Him, not you.

“Our sins and the iniquities of our fathers have made Jerusalem and your people an object of scorn to all those around us. Now, our God, hear the prayers and petitions of your servant. For your sake, O Lord, look with favor on your desolate sanctuary. Give ear, O God, and hear; open your eyes and see the desolation of the city that bears your Name. …O Lord, listen! O Lord, forgive! O Lord, hear and act! For your sake, O my God, do not delay, because your city and your people bear your Name.” (v. 17–19)

11. Pray with a heartfelt recognition of God’s undeserved grace on behalf of you and others.

“We do not make requests of you because we are righteous, but because of your great mercy.” (v.18)

12. God hears our prayers and starts responding to them (when we pray with Daniel’s attitude and perspective) before we can see results, and even when we can’t see results at all.

“While I was still in prayer Gabriel the man came to me in swift flight. “I have come to give you insight and understanding. As soon as you began to pray, an answer was given…which I have come to tell you, for you are highly esteemed.” (v. 21–23)

13. God deploys angels on missions in response to humble, biblically-based, God-centered prayers.

“I, Daniel, mourned for three weeks…I looked and there was a man… ‘I have been sent to you’ …. Then he continued, ‘Do not be afraid, Daniel. Since the first day that you set your mind to gain understanding and to humble yourself before your God, your words were heard, and I have come in response to them.’“ (10:12)

14. Prayer mobilizes righteous angels, who engage in intense turf warfare against fallen angels, with kingdom claims at stake. Answers to prayer may be hastened or delayed as a result of this warfare.

“But the prince of the Persian kingdom resisted me twenty-one days. Then Michael, one of the chief princes, came to help me, because I was detained there with the king of Persia. Now I have come [in response to prayer, having been immediately dispatched, but delayed three weeks in warfare]…. Then Michael, one of the chief princes, came to help me, because I was detained there with the King of Persia…. Soon I will return to fight against the prince of Persia, and when I go, the prince of Greece will come…. No one supports me against them except Michael, your prince….” (10:13–14, 20–21)

Conclusions

1. Prayer isn’t passive, it’s active. It’s really doing something. Prayer isn’t the least we can do, it’s the most.

2. Prayer is supernatural. It’s reaching out of the visible world into the unseen world, and tapping into powers beyond this dimension. (Prayer picks fights with demons—and empowers righteous angels to win those fights.) “Our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Eph. 6:12).

3. Prayer is never secondary, it’s always primary. It’s not the last recourse, when options run out, it’s the first and best recourse. Prayer is the central work which causes all other work to bear fruit. (No prayer, no power.) “Therefore put on the whole armor of God…take the sword of the Spirit, which is the Word of God. Pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints. Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the gospel…. Pray that I may declare it fearlessly” (Eph. 6:13, 17, 18-20).

4. God’s greatest works, accomplished through prayer, are often invisible to us for now. (What’s visible to us, except in rare moments of clarity, are not God’s greatest works.)

5. We pray now in faith, believing our prayers are making an eternal difference; we anticipate heaven, where we’ll learn God’s breath-taking answers to our prayers, including many that seemed unheard and ignored.

6. There is no greater ministry, no higher calling, no better investment than prayer. (It’s not just right, it’s smart.)

7. Prayer is trusting God that He can accomplish more when I’m on my knees than I can accomplish on my feet.

by 

I don’t like to wait. No, let’s be completely forthright: I despise waiting. There is a certain highway in the city where I live that is notorious for traffic that is snarled for several hours on both sides of rush hour: I avoid it like cream of broccoli soup. Every Sunday morning, there are certain members of my family who move at the speed of a glacier in getting ready for worship, and I’m convinced they make less haste on the days I have to preach. They make me wait, and I don’t like it.

I realize that I am not alone in this. Fallen humans categorically do not like to wait. We want instant gratification. We want life’s knottiest dilemmas solved in a half hour or so. Why is it so hard for sons of Adam to wait? Conventional wisdom says doing absolutely nothing should be easy for us, but it is not.

Over the years, I have learned that waiting on the Lord one of the most potentially sanctifying (and necessary) aspects of the Christian life. It is one of those glorious “gospel paradoxes” that makes us say with the prophet, “O Lord, your ways are higher than our ways, your thoughts higher than our thoughts.” We pray in hope, and then we wait on the Lord to answer. A Christian man prays for a job so that he can provide for his family as God has commanded, and then he waits. A mother prays that God will draw her wayward son to himself unto salvation, and then she waits. We pray that God will make our future path clear, and we wait. We read Matthew 6:34 for a thousandth time for comfort.

The Puritans understood this reality well and developed something of a doctrine of waiting; they referred to it as being in “God’s school of waiting.” William Carey understood it well. He spent many years on the mission field before seeing his first convert. Of greater import, the inspired writers understood it well: Psalm 27:14, “Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!”

As difficult as it can be, waiting builds spiritual muscles in a unique manner. My sinful impatience notwithstanding, Isaiah makes this truth clear: “But they who wait on the Lord shall renew their strength; they shall mount with wings as eagles, they shall run and not grow weary, they shall walk and not faint.” What a glorious promise! And yet, our discontented hearts find it difficult to wait.

Yet waiting on the Lord many good things for us. It:

1. Causes us to pray without ceasing. We are needy and He owns the cattle on a thousand hills. He is always faithful and the outcome of our waiting proves Him wholly true.

2. Instills in us a clearer understanding that we are creatures who are absolutely dependent upon our Creator. Though our sinful hearts crave omniscience and omnipotence, we possess neither, and waiting helps us to focus on that reality.

3. Increases our faith. After all, does not the writer of Hebrews define faith as “the conviction of things hoped for, the evidence of things not seen?” (Heb. 11:1). We wait and God works.

4. Transfers the doctrine of God’s absolute sovereignty from the speculative realm to the practical. In waiting, we actually experience God’s Lordship in an intimate way.

5. Grounds our future in a certain hope. This is Paul’s point in Romans 8:24–25“Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” A glorious by-product of this is that it instills patience, that most elusive of spiritual virtues, in us.

6. Reminds us that we live between the times.When Jesus returns, the not yet will collapse into the already, and there will be no more waiting for an answer to desperate prayers. The Kingdom will be consummated, and Jesus will set everything right. Until then, we pray and wait and are sanctified by God’s wise process.

7. Stamps eternity on our eyeballs. When we bring urgent petitions before the Lord, we wait with expectancy, and the city of man in which we live fades in importance, and we begin to realize that the city of God is primary. As Jonathan Edwards prayed, “O Lord, stamp eternity on my eyeballs.” Waiting helps to do that. It prioritizes the eternal over the temporal in accord with 2 Cor. 4:18, “…as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.”