Covenant Words
Covenant Words

Episode 611 · 2 months ago

The Gospel of Luke #12

ABOUT THIS EPISODE

Luke 3:15-22

Well, as you have paid attention to the elements of worship this morning, perhaps some of you have detected a theme already, but if not, that's okay. You'll detect it by time I finished the message this morning. And so, as I prepare to read God's word, let us pray that God would illuminate his word to us. And now, our God and father, we come to your most holy word that you have given to us, Lord, has a gift and a blessing to us. We thank you, God, for every page of this word, for it is all precious to us and it all tells us your mind and your will to us. And Lord, this morning, as we particularly look at you, Lord, as you came into this world and the actions you undertook, and as we look at that, help us to understand it better, help us to know why you did what you do it, help us to understand it and to realize what it means to us. And if there are those who do not understand it and have not come to you and and confess their sins before your Lord, I pray today that through your word, they would be encouraged to do that and, Lord, that you would speak to their hearts. Holy Spirit, please make your word real to us, illuminate it to our hearts, where we ask this in the precious name of Christ. Amen. The text for the message this morning comes out of the Gospel of Luke, Chapter Three. I'm going to pick up where I left off last week and as I re read this this morning again, I do want to remind you this is not my word, this is God's holy word. As the people were in expectation and all were questioning in their hearts concerning John, whether he might be the Christ, John answered them all saying I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I'm not worthy to untie. He will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand to clear his stretching for to gather the wheat into his barn, but the chaff he will burn with unquestionable fire. So, with many other exhortations, he preached good news to the people. But Herod, the Tetrarch, who had been reproved by him for Herodius his brother's wife and for all the evil things that Herod had done, added this to them all, that he locked up John in prison. Now, when all the people were baptized and when Jesus also had been baptized and was praying, the heavens were opened and the Holy Spirit descended on him and bodily formed like a dove, and a voice came from heaven. You are my beloved son, with whom I am well. please. Thus I end the...

...reading of God's word. Well, last week I gave you a week to try to figure out what the title of today's message would be, but in my introduction I gave you the wrong title of last week's message. So that makes it pretty impossible for you to have come up with the right one today. Um, last week was Luke Number, the gospel of Luke Number Eleven, and I told you it was a gospel of Luke number ten. So of course you would have come up with the wrong title. So you are forgiven. Uh, it is the gospel of Luke number twelve this morning. And so we are going to continue on looking at the message of John The baptist, but particular in relation to the Messiah and also to the baptism of Jesus. So we'll begin in our text with versus fifteen through twenty. We see in verse fifteen at some for some reason at the time, these people are an expectation that the Messiah is going to come. Now we don't know exactly why that is so accepted. Of course the Lord can put a spirit of expectation on people, but it might be also because the Ministry of John the Baptist had led people to be expecting something special. It might even be if that some would remember back to the time when our Lord was presented in the tempo and there were the UM prophecies that came out of the mouth of Simeon and Anna, and maybe some would remember that and thought, well, it's about thirty years perhaps this is the time that this is going to come. Uh, we don't know. But people are in expectation, and this would be, to quote Dickens, great expectation that they would be going at this time. And so in Verse Sixteen, because they had this expectation and because John seemed to be a pretty good candidate to perhaps be the fulfillment of that, they are thinking perhaps John is the Messiah. And so John of coorse has to correct them, and he does that in two ways. He corrects them by compare hearing his position to the Messiah. And then he does it also by comparing his baptism to the Messiah's baptism. Now, in terms of position, he uses a very well known saying at the time of a very well known proverb. The idea that he says I am not worthy to unloose the very sandal are very ties of his Sandal and in so doing John is the practice of that time. Was this was the job, not just as the lowest slave in the household, but it was the practice of the lowest Um non Hebrew slave. They would be the one that would have that. So John is comparing himself to the lowest of the low and this Um statement of John is vivid enough that even Paul will recount that saying and his first sermon in act. And then, in terms of his baptism, he compares his baptism, his outward baptism, with the word baptism of Jesus.

John's baptism was external, with water. The Lord's Baptism is going to be internal, in spirit and in fire. David gooding says this. John could put repentant people in water. In a sense, anybody could, but only one who was God could put people in the Holy Spirit or the Holy Spirit in people. Now we don't know exactly what John Meant by a baptism of fire. There are different ideas. One that is often suggested is what took place at the day of Pentecost was the fulfillment of that when the Holy Spirit came. That it came, and one of the signs of its coming was cloven tongues like as a fire that sat upon each of them, and so some believe that that is perhaps what John is talking about. Origin the early church father thought that this referred to a fiery bath that believers had to go through before they would get into eternal life. Others suggest that perhaps it's a reference who lead us today, when the Lord will return and judge the world and fire, and others simply think it is a reference to the cleansing that we as believers receive when the Lord comes into our lives. And or it could refer to the fires we have of trials in our life. A song in our handnoll says when through fiery trials your pathway shall lie my grace. All sufficient shall be thy supply, the flames shall not hurt. The only design that I draws to consume and they go to refine. Peter says in First Peter Twelve, beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange we're happening to you. Verse Seventeen gives to us a common agricultural illustration. When grain was harvested, they would bring it in and they would put it on a hard floor, they would lay it on the floor and then it would have these winnowing forks that they could do was to pick the grain up and they would pick it up and as they threw it into the air, the chaff of the grain, the wind would blow that chaff away and, uh, they would continue to do that to all the chaff was off of the grain. Now, I have never used a winnowing fork, but in my first church, forty five years ago, Um, I was able to help the farmers, was made up almost entirely of grain farmers in our in our church, and so I was able to harvest time to to help them. And the worst, absolute worst stuff to do was barley and barley was just horrendous because the chaff would get into your clothes. It felt like fiberglass like you were working on fiberglass all day or getting your eyes your eyes would be bloodshot by the end of the day. And I was working with a father of of two of the farmers that I also worked with, and he said to me, uh, they were working in the barley. He said, you know, I think God put a special curse upon this stuff because of what we...

...use it for. Now. I was in the assemblies of God. Back then we couldn't drink beer. Um, not now that I can, I have a little different theological view on that. But the wind did blow it. That's my point. Okay, the wind did blow the CHEFF. It did do that. And Uh, and that's what someone forces. It says the young goodly are not so, but they are like the chaff that the wind drives away. So the MISSAIAH is going to judge between the righteous and unrighteous, as Jesus will teach us in parables, like the sheep and the goats and others. In verse eighteen we have the word I mentioned last week. That's descriptive of John the Baptist Um Preaching and it is the word the e s V translates good news. It is a translation of a Greek word. Good news is two words to translate. One Greek word, which is Hugh Angelian, and that word is most often translated into the Bible as Gospel. It comes from two Greek words, you, which means well, and then also angelias are angelous, which means message or Messenger. It's of course, often translated into Bible as angel and we have to just kind of discern when that Greek word means Angel and then when it may refer to a Human Messenger as well. The word you know, it means good or well, unfortunately, might be familiar to you because of a way it's used when people speak about euthanasia, which comes from the Greek word Anitas, for death, and means, of course, a good death or a well death. I would probably quibble with that description, but nonetheless that's where that word comes from. And then when we when we read John's preaching like you do in verse seventeen, it doesn't necessarily seem like good news. Saying like the Messiah is gonna Comedy's gonna blow the Chaff Away and and uh, and and then he's going to have fire and all that. And I think what that doesn't sound like very good news at all. Is it good news to preach about the fires of judgment? Well, it is, if you're telling people how to get away from it, right, then it is good news. The author of the Book Peter Pan, man by name of James Barry, said Heaven for climate, hell for company. I don't agree with that, but I have spoken to many people on the streets that have that theology and I've I've talked to them and I've heard this and I'm sure you've heard it many times. Right, I want to go to hell because that's where all my friends are. I'm sure you've heard that by many people. But the Bible indicates there is no company in Hell. The rich man in anguish didn't look up and say hey, this is great, I'm with all my friends. He said I am in anguish here. But the Good News, the Gospel is you don't have to end up like the rich man, but we can trust in Christ and his death. But John is preaching the Gospel. The Gospel has many parts to it, some of which we might like, some of which we may not like so much. And so the pillar commentary says it...

...is good news, not because it's nice but because it's true. There was a paraphrase of the Bible that came out in nineteen sixty six and it was entitled Good News for Modern Man. Some of you may have seen it or may even have it. If you don't, you can probably find a copy of it in your local youth bookstore, check book, when I'm sure there's one there. There usually is. And but and then in nineteen eighty four, Frank Schaeffer, who was the son of Francis Schaefer, put out a book with reference to it that he called bad news for modern man. Now I understand that Frank Schaeffer has not going down a good path since then, but that book was actually a good book. And so, in verses eighteen and nineteen, Luke described what John does has preaching, exhorting and reproving, which is what all preachers are called to do. Proclaiming, we are called to proclaim the Gospel. That is what we are supposed to do. Exhorting, we are supposed to exhort people to trust in Christ but also to obey Christ. And reproving, we are to reprove those who are in sin and to tell them they need to flee from that. And then, in versus nineteen and twenty. Luke gives us something that we will lead to something a little later on, Herod, who has been reproved by John and will be reproved by John, particularly for the instance of taking his brother's wife uh he and takes Um John into prison and of course eventually will kill him and he becomes the first in a long chain of martyrs for those who give witness to Christ. Um in one of the groups this week, Liz reminded me that that day was the anniversary of John Who'Sas Martyrdom, and there have been many, many martyrs like that throughout the years who have given their life for Christ. In Verse Twenty One, John Sums up something that other gospel writers will will give us a little more detail lot, and that is the baptism of our Lord. Now, the baptism of Jesus is something that has been perplexing the church almost since the beginning of its existence. Why would Jesus, the holy son of God, the sinless son of God, why would he need to be baptized? If John's baptism it was, as a scripture tells us, a baptism of repentance, on the forgiveness of sins. Why would our Lord have needed to submit to that? And they'll come back to that at the end. But what's interesting here is that Luke, who gives us more of the contrast and intertwining of the lives of Jesus and John, never actually mentions the two of them meeting. You say, well, pastors, the baptism of Jesus and John did it. I know that, but Luke doesn't tell us that. Luke doesn't tell us that. We find it from other gospels. And so the only real kind of meeting we ever have, and...

...it's not a face to face meeting that Luke mentions, of Jesus and John, is later on when the disciples of John Come to Jesus, when John is in prison, and Jesus sends them back telling them that indeed he is the Messiah. So then let's look at versus one and twenty two, particularly Um Verse Twenty One. Luke is not telling us that Jesus was back. Well, you can read it this way, that Jesus was baptized after everybody else was baptized. He's just telling us that in process John was baptizing a number of people and he also baptized Jesus. Jesus was also baptized, and Luke tells us that at the time Jesus was praying. I'll come back to that at the application. But then it says the heavens were opened. This was a messianic sign. This is what Isaiah said in chapter sixty four, verse one, Oh, that you would rend the heavens and come down, that the mountains might quake at your presence. There's a couple of references in some of the student Pagrifo books that are not scriptured, they're not inspired, nothing like that. But there is a reference in the testament of Levi and the testament of Judah to the heavens being opened at the time of the Messiah. And so we have this. And so whenever the heavens are being opened, it's assigned to us that God is revealing himself to mankind in some special way. Now, verse twenty two has long been used in the church to teach the doctrine of the trinity, and rightly so. Here we have three persons clearly delineated. The Sun is on the earth being baptized, the father is in heaven speaking. You know, I'd say, well, it doesn't tell us it was the father's voice in Luke here? No, it doesn't, but he does say this is my beloved son. So that kind of gives us the clue right that it was the father. And then we are told that the spirit descends has a dove, and so the father says you are my beloved son. Now this doesn't mean at the time that God is now conferring sonship on Christ, that he never had it before. That's not true at all. But has a KH rain store says the Voice of God does not establish Jesus sonship, it presupposes it. We know he already is the son of God. We have the fulfillment of PS him to seven. The Lord said to me, you are my son Today I have begotten You, and the Holy Spirit descends in bodily form like a dove. Now it's not clear whether it was like a real dove or what it was, or it's just telling us of how it was that the spirit descended, and there's been different ideas on that and why a dove, and I think there's been different ideas throughout history because of its purity or because of his gentleness. Last Sunday evening I spoke about the idea that Gideon had seen at the AP when he saw the angel of the Lord, and I define the thought is the pre incarnate to appearance of Jesus Christ. Here we have a theophany of the...

Holy Spirit, a pre pentecost manifestation of the Holy Spirit. In my devotional reading I've been doing a lot of reading on the Puritan from the Puritan Thomas Goodwin, and they came across the court of his but not in my devotional reading. Actually came across it in a commentary I was using on Luke, and here's what he says. For a dove, you know, is the most meek and the most innocent of all birds, without gall without talents, having no fierceness in it, expressing nothing but love and friendship to its mate in all its carriages and mourning over its mate in all its distresses. And accordingly, a dove was the most fit emblem of the spirit that was poured out upon our savior when he was just about to enter on the work of our salvation. For sweetly as doves to converse with doves, so may every sinner in Christ converse together men. But the spirit descends on Jesus, not because he didn't have the spirit. Of course he did, but to show that the spirit would be anointing the Human Jesus. Okay, he is God, he is man, but anointing him to helping him in everything that he does, in being upon him. How God anointed Jesus of Nazareth, Peter says, who went about doing good and healing all those that were afflicted by the devil. And so we we have this. Now there are people that deny the trinity. You probably know some. I know several people, uh, that are proclaimed Christians, say they're Christians but deny the trinity, and there are different ways they go about it. One one way they go about it is to say that through the years God has appeared in different modes, and this is called modalism, or Sabellianism, is is what it's called. And Uh, in this belief they will say that in the Old Testament God revealed himself as father, and then the Gospels God revealed himself has as Jesus, and then in the after that pentecost, God reveals himself as the Holy Spirit. This teaching today is held by Oneness Pentecostals, but our text clearly contradicts that there are all three members of the Godhead, and his teaching has been condemned by the church almost since the very beginning. To Talian condemned it and it was also condemned later on by the Bishop of Roman. To Sixty two, a D tri theism said there were three gods who shared the same substance. Another heresy, condemned by the church, Arianism, said there was one God and Jesus was not God, nor was the Holy Spirit. That heresy continues today in the form of Jehovah witnesses who confessed that same thing. Another heresy. Another heresy said the father, son and Holy Spirit were only part God and only became God when they were all together. Again, heresy.

But the church, throughout history, the true church, has always proclaimed the triune God, one God forever existing in three persons, and we believe that and we confess as Christians a triune God, and it's important that we do. Now let me give you some application. One thing I'd like you to notice in particular. I didn't get this far, but but we talked about it earlier, we talked about today and we'll talk about next week, and that is that Luke combines things together to stress the phrase the son of God. And so in the baptism of Jesus we have the voice from heaven saying this is my beloved son, he is the son of God. In his genealogy that we will look at next week it says again that take trade, says Jesus Genealogy back and says that Adam was the son of God. And then in the temptation in the Wilderness and the next chapter we'll see where Satan tempts Jesus with the phrase if you are the son of God. So Luke has been very clear about who Jesus is and in these three UH stories he uses that prey son of God, and he uses it nine times in his gospel. But most of them are here. Form are here, should say most of them, but four of them, and then only five more times where he used it in the rest of the book. Now ask the question why would Jesus need to be baptized by John? It's a good question. Now how do I know it's a good question? I know it's a good question because John the Baptist asked it also. He said to the Lord, you know I have needed to be baptized by you why would you becoming to me to be baptized if John asked it? It's a good question and and so we need to look at it for a second. Now. There have been various answers that have been given in the church throughout its history, and I'm not gonna bore you with all of those. I'm gonna mention two. I'm going to mention the one that I kind of hold to. I don't know if I should or not, but I kind of hold I'm usually not a heretic but, um, I don't think this as heretical, but I kind of hold to this view, um a little bit. And I'll give the second one. That is the most widely accepted view, and then that's the one you probably should believe. But nevertheless, I want to give you two facts from the book of Luke. Number One, in verse twenty three, we'll see that Jesus began his ministry when he was about thirty years of age. Luke makes that statement. Nobody else tells us that. And then I want to remind you something else Luke tells us is that John the Baptist was from the line of Levin, that his parents were Levites and Zach I saw Zach Rya was a priest, and so John reminds us of this fact. So, keeping those two facts in mind, I want you to...

...notice something. First, concerning the age of Jesus. The the age of thirty years is an important age in scripture. It is the age of Joseph when he was exalted and begin to reign under feral. It is the age of David, we are told in Second Samuel five four, when he begins to reign, and we are told in numbers four twenty three, as well as a couple of other verses, maybe more than a couple, uh in numbers, that priests were numbered from thirty years old up to fifty. And according to exodus, four priests were consecrated by being washed with water. Now I'm just going to postulate here that John, being a levite Jesus entering the ministry at Thirty years of age. Is it possible that this is fulfilling the Old Testament Law of the consecrating of priest when they became thirty years of age? And then John would need to do it because he was of the tribe of Levin? Well, that's my view, but you don't have to believe it. So let me give you the more Orthodox of you. Jesus submitting to baptism is in line with other things that oftentimes we don't question. For one, he was circumcised when he was a child. Why would he need circumcision? Was a cutting away of the flesh. That the symbolism of sin being being done away with. Why would Jesus need to submit to circumcision? Now I realized his parents did it, but God could have prevented that. And we in the reform tradition do believe that circumcision has now been replaced by baptism. And Paul says in Collossians, to and him also, you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism in which were raised with him through faith and the powerful working of God who raised him from the dead. There Paul tells us we were circumcised in baptism, and it was the putting off of the flesh. And so Jesus submitted himself to that. And perhaps, uh in doing so, Jesus is identifying with the people and Luke even puts it in context of Jesus Baptism, telling us that all the people were baptized and Jesus was baptized as well. Not only that, Jesus kept the Passover meal and went up to the various feast. Again, we could say he was fulfilling in the law, but he didn't have to. He was the Passover. Paul tells us that in First Grintian five Jesus was the Passover and uh, and so he submitted to that. And then we can even ask the question which which is an obvious question with an obvious answer, but it really sheds lights on all the other why was he crucified? He didn't need to die. He had never done sin. There was no sin, there was no guile in his mouth. Why was he Christoph Five? He was crucified for us. So everything he did...

...he did for us. It was always for us. And so recognize that in all of these things and that that that Jesus was doing it in identification with us. And I'm not saying even after truth, choose one or the other. You can. You can believe in both of those. They both can can join together. And then I want to stress the same point. I stressed last week from from John, and that is that his purpose was to point people to Jesus. He was to lift up Jesus. That's that's what he wanted to do in his ministry. As he said this here, he later on saying John, three thirty, he must increase, but I must decrease. And the point is that's what a preacher is to do. He is to lift up Jesus, not himself, not his own self, but he's to lift up Christ to the people. That is the job of the preacher. Kent Hughes and his commentary tells the story of what happened in a Baptist Church pastored by E v Hill, and there was a dear saint in in the in the congregation, and the congregation called her old eighteen hundred because nobody knew how old she was, so they called her old eighteen hundred and that's how they referred to her. And Uh, when, Um, when a guest preacher was was there in the service that day, she'd set up in the front row and before he started she allowed get him up and the preacher wasn't quite sure what was going on. uh, but but after a while, if she thought that the preacher still wasn't lifting up Jesus enough, she yelled at again get him up and and all through the sermon she would do that whenever she thought the preacher wasn't lifting up Christ enough, and she she would say that. But, but that's what we are to do as preachers, is to lift up Christ. And the last thing I want to bring to you this morning is the topic that I placed throughout the service this morning and that his prayer. We saw in verse twenty one Jesus was praying. Prayer is something that Jesus did and he certainly did it more than anyone. Luke stresses this in his Gospel several times. He mentions about Jesus praying. In Chapter Five and Verse Sixteen, he said he would withdraw to desolate places and pray, indicating that this was a common practice of our Lord. Luke six twelve. In those days he went out to a mountain to pray and all night he continued in prayer to God. Luke nine eighteen had happened that, as he was praying alone, the disciples were with him. Luke. Now, about eight days after these things, he took with him Peter and John and James and went up into a mountain to pray. Now I can't emulate Jesus in that in Minnesota, but you can do that in Tucson. You can go up into a mountain to pray if you want to verse. Twenty nine says, and while he was praying. And then we have the account of the transfiguration. Luke. Eleven one, Jesus is praying...

...in a certain place and when he finished, one of his disciples said to him, Lord, teach us to pray. Has John taught his disciples? Now? I like the idea that they asked the Lord to teach them to pray. and not so crazy about that last part. Like Lord, teach us to pray, you know, like John, like then Jesus. I said, Hey, you know, I invented prayer. That don't don't bring in John in this, you know. But but never nevertheless, they asked the Lord to teach him. And look one of course, to get Semite Account, and he withdrew from them about a stone strow and knelt down and prayed. And there are several incidental references of prayer, as before and after the feeding of the five thousand. Has he met with the Amaus road disciples and and later on where Jesus tells Peter That even though Satan was going to sift him his wheat, that he had prayed for him. Now Jesus prayed often. There's no question about that. He did. But the point I want to stress in that is if Jesus, the son of God, felt that he needed prayer that desperately, how much more do we need prayer? And I think the question I asked myself more than any other is why don't I pray more? I don't know if any of you ever asked that question of yourself, but as a question I ask often, why don't I pray more? I'm not saying they don't pray. I do pray, but I think, why don't I pray more? I don't understand that about myself. Why don't pray? Not I'm not praying. I'm not here to put guilt trip or condemnation on anybody because of your lack of prayer life. Anythink that, but I'm trying to encourage you to say we need prayer and God will be faithful in answering prayer. Now there are many examples through history. Of course we have the examples of scripture. But I want to give you one example from history as I closed this morning, just to kind of remind you of how God can work. Maybe you know the story of Jeremiah Land for probably some of you do. He was appointed as pastor of the Dutch Reformed Church in Manhattan, New York. As he became a beginning his pastoral work, he appointed a prayer meeting in the North Dutch church on Wednesday and he was inviting other churches to join with him and he said the prayer meeting would be designed that he didn't have to stay the whole hour but people could come in and pray five or ten minutes and leave and that would be okay. The first week he went there at twelve o'clock waiting for people and waited and waited and waited and nobody was showing. But about twelve thirty he heard some steps, footsteps on the stairs and and uh, six men from different denominations, all of them from different denominations, came in and they joined him in prayer from twelve thirty to one o'clock. Stay they had fourteen to twenty any...

...people. The third week they had between thirty and forty. They became so encouraged they decided instead of just Wednesdays, they'd meet daily and they would gathered together particularly to pray for the conversion of their neighbors and friends and Co workers. By the beginning of the next year attendants had increased so much they had to use three rooms in the church. Soon they had to start meeting and other buildings. In New York one was started in a large theater. One half hour before the prayer meeting was to start, they had to close the theater because it was already full to capacity. The very famous Newspaperman some of you may be familiar with by the name of Horse Greeley, sent a man and horse and buggy and to go from one meeting to another to see how many people were praying at these meetings. He could only get the twelve of the meetings, but he reported to Greeley that he found six thousand men praying. Soon counts said that ten thousand businessmen were attending those meetings. Conversions in churches. During that time, when it had done a very dry time, all of a sudden we're experiencing conversions at amazing rates. Over ten thousand conversions were recorded in one week. There were more prayer meetings then started in other major cities and by eighteen fifty nine, less than two years after they had started this prayer meeting after one man and started in the Dutch reformed church, they had been recorded over one million conversions. Now you're not going to find accounts of those meetings in the secular history books. They're not going to be found there. And again, I don't bring it up to say, you know, we need to all get together every noon and we still got to start doing this and all of that, but I want to just encourage you to how God can answer prayer. I've had people say to me, and I'm guessing some of you have had this close with this, that they'll say, you know, you reformed, you say God ordains everything, so why in the world you pray? I don't know if you've ever heard that, but I've heard that so many times. Why do you pray if God ordains it anyway? What's the difference? I have my stock answer I give to that question now, and it's not a total answer, but it does kind of hush them up. I say, you know, I can tell you exactly why I pray, but for the life of me I've never been able to figure out why you pray, and I can't. I asked them. I said, what are you doing when you pray? I don't understand. Are you trying to convince God of something? Like God, in his infinite wisdom and goodness and love, is going to listen to me? Oh, I've got a better idea. Why would you do that? I want God to do what God wants to do. I don't I don't want to be telling God what to do. So I asked him. I say, why are you praying? Do you know? Anyone I've ever asked that question to?...

Nobody has ever given me an answer. They don't know. The best they can do is the same one I can give them, which is God commands us. That's right, but you need to know more than that. But let us as we look at Christ as a savior who died for our sins, who paid the price for us the Cross and tells us in Matthew, therefore pray earnestly to the Lord of the harvest to send out labors in the harvest. You know, I had a past feight years ago. Sometimes you you know, you hear a lot of sermons right and you don't remember many of them, but I always remember this sermon. My pastor is just the Young Bible College student and he preached neglected a sermon called neglected prayers, and he mentioned prayers in the Bible that we don't really pray, and this is one of them. Do We pray enough? Lord, send labors into the harvest, but let us look at Christ, if we are his, and emulate him in his prayer life and follow him in what has instructed us to do. Let's pray, Lord. You. Thank you for your word, thank you for the example we have of you and how you taught us so clearly the importance of prayer in your own life. You, who are very god of Very God. You withdrew yourself from the disciples and others to pray again and again and again. And Lord, we oftentime, as we have prayed in our prayer of confession, we are not as often in private prayer as we ought to be. So I pray you to help us, encourage us, teach us, Lord, the value of prayer, help us to see the reward. As you said, your father, who sees you in secret, will reward you openly. Help us to lay our eyes on the reward and see what it is to pray, and see how we become conformed to your image in our prayer, and Lord, teach us and, above our Lord, may our prayer always be to be like Christ, and may our prayer be that we trust in him and in him alone for our salvation, that there's no work, not even prayer, that could buy a salvation, but it's only through your grace that you have given to us. We pray these things in Jesus name. Amen. M can we stand together and turn the number five.

In-Stream Audio Search

NEW

Search across all episodes within this podcast

Episodes (631)