Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me,” (Romans 15:30)

Paul's letter to the church at Rome is not written because the church is lacking in knowledge and power. The very last chapter lists several capable men and women who composed the church there. It was written because Paul, the apostle to the Gentiles, needs to address specific challenges that existed between Gentile and Jewish Christians.

In this context he speaks of his desire to come to Rome. However, he must first deliver relief from the Gentile churches to the needy, Jewish saints in Jerusalem. He is hoping such a gift will promote goodwill between Jewish and Gentile brethren. Paul was aware of the bitter rivalry between Jews and Gentiles. Even though he is bringing relief to these needy Jews, he is concerned about their reception.

Paul’s solution is a prayer request of the saints at Rome. He asks them to pray, 1) that he would be delivered from the Jews in Judea, 2) that this gift from the Gentile brethren would be accepted by the saints in Jerusalem, and 3) that he would be able to come to Rome.

Paul implores these brethren to “strive together with me in your prayers”. What would prompt him to use the word “strive”?  Could it be the difficulty of the situation has prompted intense and anxious care on the part of Paul?

The word “strive” means to fight in company with, or to wrestle together. (Complete Word Study Bible) In another passage (Colossians 4:12) Epaphras  is commended for “laboring fervently in prayer”. This reference also carries the idea of wrestling or taking great pains in prayer.

Do these words suggest that we may be far too casual in prayer? Do we really believe God listens when we pray? Do we care enough about the welfare of brethren in difficult situations such as missionaries in China to pray fervently for their welfare and the success of the gospel?  How concerned are we about the spiritual steadfastness of brethren? Do we really understand the urgency of the matter?

Perhaps it is time for us to get real with God in our prayer life, and in eternal matters,  for James says: “the effectual fervent prayer of a righteous man availeth much”. (James 5:16)

By George Slover
 

"Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."  (2 Corinthians 7:1)

A pursuit of holiness is the Christian's lifelong ambition. To "put off the old man" and to "put on the new man" is the lofty goal. It is connected to the sinless life of Christ, the model of character and behavior.

The disciples are exhorted to cleanse their lives of fleshly defilements. Perhaps the reference here is to the idolatry and unchastity so prevalent in Corinth. A separation from old habits and associations are necessary, coupled with a focus on the purity of God.

At times one can become discouraged with this task. Old habits are hard to break, new wholesome ones are hard to begin. It is encouraging to know that spiritual growth is  gradual. The perfecting process is accomplished by setting daily goals, and constant, steady attention given to the task.

Paul appeals to the promises of God to motivate the disciples to this work. One of the sweetest thoughts in scripture is the very thought of God's reception of us, of a father-son relationship. What an awesome thought that God would say, "I will be there God, and they shall be by people."  (2 Corinthians 6:16)

The perfecting process must also be coupled with fear. I am amazed at the number of times that fear and holiness are coupled together in Scripture. “Be holy, for I am holy.” And if you call on the Father, who without partiality judges according to each one's work, conduct yourselves throughout the time of your stay here in fear." (1 Peter 1:16,17) Remembering that we live each day in his holy presence, and the tender dread of offending him in anyway will help us to move in the right direction.

Thus, in the fear of God, and with our hearts encouraged by his promises, let us be determined to manifest God's holiness. God says, be holy, for I am holy. (1 Peter 1:1:16)

by George Slover

There is a notion that God in the Old Testament was not a loving God. Yet passages like this remind us that such a view of God is mistaken. It is quite clear that the psalmist acknowledges just how God regarded those who feared him.

Divine assurances are promised from the perspective of a father who pities his children. Like human fathers, God does not always protect his children from the pain of this world. He does this for the good of his people. Yet, they are never shut off from his love.

God promises to execute justice (vs.6). He is merciful and slow to anger (vs.8). His wrath is awakened only when it is not righteous to remain silent. He is abounding in mercy  (vs. 10-12). He regards the physical frailty of man (vs. 14-16). And God's mercy will last forever (vs. 17,18).

For what reasons does God pity his people? His care is directed toward us on account of our weakness. He remembers that we are but dust and is fully aware of the struggle between flesh and spirit. He provides wisdom and strength to cope with such frailties.

God pities us for our sin. He is always willing to forgive if we are ready to cooperate with him (vs.3). Amazingly, He will remove our transgressions as far as the east is from the west (vs.12). He wants to renew the relationship with us, and set us again on the right course.

God is fully aware of our sufferings. He would not be a good father if he did not care. Though God does not remove the pain, his grace is sufficient (2 Corinthians 12:9). Through God’s strength we can cope.

God has not given what we deserve, but has offered full fellowship with him through his son Jesus. He has promised us everlasting life. Meanwhile in this earthly journey his aim is to perfect us in life and character.

By George Slover

 

and that you put on the new man which was created according to God, in true righteousness and holiness.” (Ephesians 4:24)

“This I say and testify in the Lord” is how the apostle begins this section of the letter.  Not Paul, but the Lord is demanding a new walk, a new man, a new kind of life.

The appeal for this new life is based on the assumption that they have “learned Jesus”. This does not mean they have just learned about him, but they have reached an intimate knowledge of him.  This truth provokes them to put off the old man and put on the new man.

This new way of life is not learned by religious professors or religious institutions. The new man is found in Christ.  We must be taught by him, for the truth is only in Jesus.
This new walk is patterned after God. God, not man, is the mentor.

The new man as a reflection of God's image, manifests his character of righteousness and holiness. A moral change must take place. Whereas, the former life was corrupt, the new life is guided by integrity, uprightness, and a high respect for God's purity.

As one reads the rest of the Ephesian letter he sees that Christ affects every phase of his life. He has a gentle, forgiving demeanor.  His speech edifies the hearer.  His family is well ordered.  And, he is respectful on the job. 

No professing Christian is exempted from this new way of living. Christ is our head. He is the source of truth, and our example. We must yield to his lead and allow him to change our life.

George Slover

For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age,”  (Titus 2:11,12)

In the previous section Paul enjoins disciples of every age group to conduct fitting of sound doctrine. (Titus 2:1-10)  He now connects such a lifestyle to grace. Contrary to popular religious views, the grace of God does not leave the disciples to a passive life.  It demands active obedience!

While reflecting upon Christ who gave himself to redeem them from sin (vs.14), and while eagerly awaiting his future appearance (verse 13), the disciple is called upon to live righteously in the present. In a world that is hostile to God's cause, disciples must allow God's grace to so penetrate their lives that they become a people that reflects God’s character. 

To fulfill this calling they must refuse “ungodliness” and “worldly lusts”.  “Ungodliness” is living without reverence or regard for God. It includes all that is worldly, including the lust of the flesh, the lust of the eyes, and the pride of life. A godless life is a graceless life. It stands contrary to all that God is about.  Thus, such worldly passions must be resisted and renounced.

However, a denial of evil alone is not enough. Disciples are not of God just because of what they give up. They are called to live soberly, righteously, and godly. They must master the passions and desires and walk in the right path given by God. They are to be governed by a daily presence of God, and an awareness of his love and justice.

Under the influence of grace new motives, thoughts, and ambitions are awakened. Righteous principles are brought to life. The disciple is called to the highest of virtues. Godliness in the home, marketplace, school, and church will create the desired effect: a people of God, zealous for good works.

By George Slover