Calvin (2/20/02)

11:11

It is key to understanding Paul throughout this section, that we recognize that by Israel, he sometimes refers to the whole nation, and sometimes to a part. Thus, he can speak of Israel being rejected, and yet say that they retain a place in the Church of God. Here, he speaks again of that remnant who had not rejected Christ. Whereas the fall of blindness is permanent, the nation as a whole had not fallen. There was still room for a Jew to be a Christian, and so not perish utterly apart from God. Israel's fall from grace allowed a door to open to the Gentiles, that they might be saved. Yet, that door was opened, as Moses had said, so as to make the Jews jealous by God's treatment of such a foolish people. Their fall was not to destruction, but so as to allow the Gentiles entry, and to stir them to faith as they saw God's favor falling on another. God's hope is that the Jews, having divorced Him, will find their love rekindled as they see Him with another bride.

11:12

There is no room for the Gentiles to become jealous of the Jews, to keep them from the faith for fear that their acceptance might become the Gentile's rejection. Far from it! Rather, consider what would have been the blessing to the nations had Israel succeeded in its God-given mission, if they had indeed spread news of Him to the nations, rather than hording it for themselves. Footnote: The 'fall' of verse 11 is here restated as diminution, so as to make clear once more that the fall is not complete, but only a reduction of the number of Jews in the kingdom. To this is contrasted, the fulfillment, the completion of their number in God's due time.

11:13

Paul argues from the stance of his own ministry. He has been dedicated to the Gentile mission. Yet, if he preaches also to the Jews in that mission, and so brings some to faith, he remains faithful to his calling, and the increase of God's kingdom that comes of these added Jews brings glory to that very mission that brings Paul to the Gentiles. Both Jew and Gentile are improved by the same action. Footnote: This and the following verse could easily be taken as an aside by Paul, for the line of thought at the end of v12 is picked up again at v15. Rather than jealousy, the Gentiles ought to be enticed to work at bringing the fulfillment of Moses' words, and seeing the Jews brought back into God's kingdom as He has purposed.

11:14

Note how Paul lays claim to a role in their salvation. True, salvation is solely a work of God, and to Him alone belongs the credit for each soul saved, yet He has chosen to empower the preacher by His Holy Spirit, so that the preacher's words will be of powerful effect.

11:15

Another argument is given to prevent any envy from forming in the hearts of the Gentiles. Look at the great good God has brought from the spiritual death of His chosen people. Salvation has come to many because of this. Consider, then, what will be the effect when He resurrects this spiritually dead people back to spiritual life! Footnote: While some have taken this last reference to resurrection as applying to the Jews, it ought to be applied to the Gentiles. When the time comes that the Jews are restored to God's kingdom, such revival shall sweep through the Gentile nations as has never been seen before.

11:16

Here, all room for pride is taken from the Gentiles, and the Jews are given such peace as is possible. The nations are all equally sons of Adam, yet Israel remains distinct as a nation called as God's peculiar people. Footnote: The first fruits contemplated both the first ripe fruit of the harvest, and the first dough made from the harvested grain. (Lev 23:10 - When you reap the harvest of the land, bring the sheaf of the first fruits of the harvest to the priest. Nu 15:20 - You shall offer the first cake of your dough as an offering to the LORD.) Here, the view is of the cakes, which is given in reference to the first calling of the Jewish nation in the covenant with Abraham. It is not a reference to the first Jewish converts to Christ. From Abraham, holiness had passed to the whole nation as an inheritance. This cannot be said of individuals, the most holy of fathers cannot by his holiness make his son holy. But God had declared that Abraham's seed would be holy, and so declared the peculiar blessing of that whole race. Footnote: Clearly, it is an external holiness that is declared here, and not an inward holiness. They were considered holy for the simple fact that God had adopted them, and set them apart for His service. It is the holiness conferred by the covenant. The rights and privileges of covenant were passed down through the generations, but faith and inward holiness could not thus be passed. This is the holiness of the root: the rights conferred by covenant relationship. Abraham is the root of the Church. Throughout Israel's history, branches of his line were broken off, and others flourished. At Messiah's coming, the nation at large was cut off, even the covenant sign of circumcision becoming void, as baptism replaced it as the sign of regeneration. Just as the offering of the first fruits of the dough sanctified the whole of the dough, the sanctity of the father serves to sanctify the whole family. Again, it must be understood that the holiness spoken of here is the holiness of the covenant relationship. Given that we all trace our heredity to Adam, and thus inherit our fallen state, it is a supernatural privilege to be elected into covenant relationship with God.

 

 

 

Matthew Henry (2/20/02-2/21/02)

11:11

That the Jews were rejected serves to caution the Gentiles who were taken in. God has not rejected the Jews just to see them destroyed. He has so ordained it that their fall should serve to open the doors of salvation to the Gentiles. He could have chosen other means to so save the Gentiles, but this is the means He chose. (Mt 22:8-9 - The wedding is ready, but the invitees weren't worthy, so go and invite such as you find on the road to the wedding feast. Lk 14:21 - When the messenger reported that all seemed to have their excuses for not coming, the head of the house told him to go out into the city and bring in the poor, the crippled, the blind, and the lame. Ac 13:46 - Paul and Barnabas declared that it was necessary to speak God's word first to the Jews. But, seeing as they rejected it and so judged themselves unworthy of eternal life, that message would be carried to the Gentiles. Ac 18:6 - When they blasphemed, he shook them off, and left them to their own doom. From then on, he determined to go to the Gentiles.) God will have a Church. If the first invited will not build it, another will be called. Thus, He ever brings good out of evil. God's intent in favoring the Gentiles is to provoke the Jews to jealousy.

11:12

Their fall sped the Gospel on its way, bringing its richness to the Gentiles, and bringing converts from among them as jewels unto God. Paul urges respect for the Jews, knowing the advantage it must be to the Church when they come to Christ. God has left no room to insult His chosen people, even in their present state. We are called to pity them in their fall, and long for them to be received once more into grace.

11:13

Paul breaks to speak to the Gentiles, who are, after all, the ones he is specifically responsible for. (Ac 22:21 - Jesus said to Paul, 'Go! For I send you far away to the Gentiles.' Ac 9:15 - He is a chosen instrument of Mine, to bear My name before the Gentiles, kings, and the sons of Israel. Gal 2:9 - Recognizing the grace God had given me, James, Peter, and John, the pillars of the Church, gave me Barnabas to take with me to the Gentiles while they continued the work among the Jews. Ac 13:2 - While they were fasting and ministering to the Lord, the Holy Spirit told them to set Barnabas and Saul aside for the work to which God was calling them.) We, too, 'must particularly mind that which is our own work.' "God calls those to special work whom He either sees or makes fit for it." The Jews hated Paul because of his ministry to the Gentiles, yet Paul never reconsidered his calling, but remained true to Christ Jesus. (Ac 22:22 - Up until he spoke of being sent to the Gentiles, the Jews listened, but at that they shouted him down, and began demanding his death.) "It was not the dignity and power, but the duty and work, of an apostle that Paul was so much in love with."

11:14

Paul seeks by his actions to do God's will in provoking the Jews to jealousy, hoping that in their jealousy they will emulate him, and come to Christ. Yet, this is a holy jealousy, and leads not to suspicion and attack, for God makes room for all who will come. His blessings are not stretched thin by the addition of more believers. Notice Paul's attitude toward his work. As great a preacher as he was, his expectation was only that some would be saved, and this was enough for him. It ought to be enough for us, if our efforts save some.

11:15

God's displeasure toward Israel brought His favor upon the Gentiles. (2Co 5:19 - In Christ, God was reconciling the world to Himself.) In so disowning His favorite people, He showed that He would accept all who feared Him, regardless of the nation from which they sprang. (Ac 10:34-35 - Peter said that he now understood that God was indeed impartial, welcoming from every nation every man that fears Him and does what is right.)

11:16

What reason have we to expect the return of the Jews to true faith? Well, there's the fact that some have come already, that the very foundations of the Church were Jews. A good start promises a good end. By another view, if the fathers were entrusted with the federal holiness founded in the covenants, then we have cause to think God will be kind to the whole body of their offspring, and each specific member thereof. As descendants of these holy fathers, Israel is in that sense a holy nation. (Ex 19:6 - You shall be a kingdom of priests to Me, a holy nation.) This shows that children of the churched are within the church unless they throw themselves out by their actions. The qualities may not pass, but the privileges of the covenant do.

 

 

Adam Clarke (2/21/02)

11:11

Israel is not beyond recovery by God. God's Church will not fail. If the Jews break covenant, yet that covenant will continue through the Gentiles. (Isa 24:5 - The earth is polluted by its people, for they are lawbreakers, and have broken the eternal covenant.) It is not that the fall of the Jews is the necessary cause of the acceptance of the Gentiles. Their acceptance was implicit in the covenant as it was delivered to Abraham. No, but the disobedience of the Jews sped the process, sending the Gospel on its way into the Gentile nations. Now, the hope remains that they will see God's blessing upon the Gentiles, and seek to be rejoined to His favor.

11:12

Whereas the word 'fall' in v11 signifies the fall of one slain, Israel has not so fallen. They are not dead to the hope of Christ. In this present verse, the word has more the flavor of a lapse, a slip-up. Their fall was such as can be recovered from. If such a lapse on their part had brought such glorious news to the Gentiles, imagine what must come when the Jews come to Gospel faith! Paul, in saying this, does more than imagine, he prophesies that such an event will indeed come.

11:13

This and the next verse are a parenthetical comment. A dual purpose is served by the comment. First, the Gentiles are reminded of the wonder of the blessings they have received, and stand warned lest they callously reject those blessings as the Jews did. Secondly, by pointing out what blessings the Gentiles are experiencing, he hopes to stir his countrymen to action, that they might turn, seek those blessings, too, and be saved. In doing this, Paul honorably discharges his office.

11:14

Though all he preached to were reprobates, yet Paul had hope that some might hear his words, and by them become disposed to receiving salvation by Christ.

11:15

From Paul's perspective, it could be said that the Jews were the cause of all his trials. By the same token, they were the cause for the Gospel riding forth into the Gentile nations. Because of this, no room is given for gloating over them. Rather, we are to consider it a great favor that they would be restored. Our desire for their salvation should be as would our desire for a dear friend who was near death. This restoration of the Jewish nation, a restoration of which prophecy leaves no doubts as to its occurrence, shall be a most awe inspiring event. That they have been kept as a distinct people through all this time is a sign that they shall indeed be brought into God's Church. Their conversion will cut off any remaining doubt as to the truth of the Gospel revelation, converting any number of agnostics.

11:16

Abraham's true faith, and that of those Jews who have come to Christ, serve as pledges that God will indeed bring the whole nation back into His favor, making them part of the visible Church of Christ. Holy, in this verse, indicates consecration, a being set apart for sacred use. Such were the original founders of the Church, who were, after all, Jews. Such, also, were those converts from among the Gentiles. The root of Abraham remains, and so the privileges of the covenant remain. However, it has always required faith to have claim to those blessings. Until his descendants come to faith, the covenant remains a promise awaiting the proper conditions to be fulfilled.

 

 

 

Barnes' Notes (2/22/02-2/23/02)

11:11

Having mentioned the stumbling stone, Paul now introduces the objection that their stumbling might be irrecoverable, their fall might be permanent. This possibility he denies, showing that by introducing the Gentiles to the Gospel faith, God was seeking to restore His chosen people. All that had happened to Israel - their rejection of Messiah, the destruction of Jerusalem and the Temple, the cessation of their rites - had served to introduce salvation to the Gentiles. Not that all Gentiles would be saved, any more than all Jews would be lost, but that the way to salvation was laid open to the world. The rejection of the Jews broke down the barrier that stood between them and the rest of the world, and gave a proper cause for sending the Gospel into the nations, as they had rejected it. The destruction of the Temple ended the possibilities of insisting that the worship of God be confined to that one place, and their dispersion sent not only nonbelieving Jews, but believing Jews as well, into the world. As with so much of Jewish history, these events served to teach the Christians of that day about the true purpose of the Mosaic institutions. What was happening to Israel was simply the fulfillment of Moses' own prophesies. (Dt 32:21 - They have made Me jealous with their non-gods and angered Me with their foolish idols. I will therefore make them jealous with a non-people, and anger them with a foolish nation. Ro 10:19 - Israel knew what would come, because Moses had told them at the start that God would use those they considered non-people to make them jealous.)

11:12

The Gospel is called riches for the world, because it is the means by which our highest security and welfare are obtained. The temporary rejection of the Jews is called riches because it is the means by which the Gospel was made available to the world. Their loss of privilege had become the means by which the Gentiles were blessed. When they have become once more complete in God, how much more will that be a source of blessing for those already in Christ? To fill up is to complete, or make complete. (Mt 9:16 - No one puts a patch of unshrunk cloth on an old garment, for it will pull away and create a worse tear. Mk 8:20 - When I broke the seven loaves, how many baskets were filled by the broken pieces? Ro 13:10 - Love will not wrong a neighbor, therefore love fulfills the Law. Gal 5:14 - The whole Law is fulfilled in the one command to love your neighbor as yourself.) How unlikely it seems that the rejection of His own people would be such a blessing to the rest of the world. Imagine, then, what wonders will come when His people are restored to Him! Clearly, when they have come to Christian faith, such faculties will exist for the spreading of the truth as were not possible without them. As no other people, they are present throughout the world, with access to every nation. Their coming to faith after such a long period of unbelief would be a most visible miracle in the sight of all, showing how they had been preserved unto that day, so as to fulfill the prophecies. Familiar with the languages of the nations they indwell, their conversion would create an immediate Christian missionary in each of the nations that they are in. The example of the apostles, who were Jews one and all, shows how well fit they are as a people for the task of spreading true religion. As Paul had said, they have zeal. Imagine that zeal coupled with knowledge of the truth!

11:13

The situation of the Jews is put before the eyes of the Gentiles to remind them that they have cause for gratitude towards that nation, and not for anger or jealousy in their regard. Paul was neither the sole apostle to teach the Gentiles, nor did he teach Gentiles exclusively. However, it was his special calling to bring the Gospel to the Gentiles, his unique commission. (Ac 9:15 - The Lord told him to go, being a chosen instrument to bear His name before Gentiles, kings, and Israelites.) As Peter was largely in charge of the Jewish churches, Paul was largely in charge of the Gentile churches. (Gal 1:15-17 - When He called me through His grace, revealing His Son in me so that I could preach among the Gentiles, I did not go consulting with the apostles in Jerusalem, but went into Arabia, and then returned later to Damascus. Eph 3:8 - To me, the least of the saints, was given the grace to preach the unfathomable riches of Christ to the Gentiles. Gal 2:7-8 - I was entrusted with the gospel to the Gentiles, just as Peter was to the Jews, for the same One who worked in Peter, the apostle to the circumcised, worked effectually in me as well, to the Gentiles.) Because of this special appointment, Paul spoke from a place of authority over the churches in the pagan lands. A preacher is never to magnify himself, yet he may by all means magnify his office. However unworthy he may think himself of the privilege of preaching, yet he remains entitled to the respect due an ambassador of Christ. This view of self and office is the hallmark of dignified Christian ministry.

11:14

Whatever might gain their attention, Paul was willing to say or do, to the end that they might be saved. The using of the Gentiles to prod the Jews into seeking God aright was fully in accord with Moses' predictions. (Ro 10:19 - Moses said at the start that God would be using a non-nation, a nation devoid of understanding to make His people angry and jealous.) To this end, Paul speaks of the ancient prophecies. To this end, he speaks of the benefit the Gentiles were enjoying in the Gospel. To this end, he speaks of anything that touches their regard for God and man. (Ro 9:3 - I could wish myself separated from Christ for the sake of my kinsmen. Ge 29:14 - Laban said that Jacob was certainly of his flesh and blood. Jdg 9:2 - Is it better to be ruled by seventy sons of another man, or that one rule over you, who is of your bone and flesh? 2Sa 5:1 - The tribes came to David and declared that they were his bone and flesh. Isa 58:7 - Goodness is found in sharing your food with the hungry, your shelter with the homeless, your clothes with the naked, and not to hide from your family.) The earnest wish of ministry is the saving of souls. To that end every argument and appeal should be used. Even such truths as would seem to most aggravate the listener are effective in bringing their salvation, if properly expressed. What provokes thought may result in conversion. While the sinner's anger may serve to bring him to Christ, it should never be the minister's purpose to produce anger. "No wise man would excite a storm and tempest that might require infinite power to subdue, when the same object could be gained with comparative peace." Any means we have which is not completely wicked, is proper to use to the end of securing another's salvation.

11:15

They have been rejected as the special people of God because of unbelief. Their rejection has been the cause of our reconciliation, the removal of our differences with God. (1Co 7:11 - If the wife leaves, she should either not remarry, or seek to be reconciled to her husband. Ro 5:10 - If we were reconciled to God through His Son's death while we were still His enemies, what will come to us by His life now that we are reconciled? 2Co 5:18-19 - All things come from God, who reconciled us to Himself through Christ. He gave us this ministry of reconciliation, the mission to teach that in Christ, God was reconciling the world to Himself, no longer considering their sins. To us, He has entrusted this message of reconciliation. Ro 5:11 - Not only this, but we rejoice in God through Jesus Christ, through whom we have received this reconciliation. Ac 13:46 - Paul and Barnabas boldly declared the necessity of God's word being spoken first to the Jews. Further, they said that since the Jews judged themselves unworthy of eternal life by rejecting that message, it would be taken to the Gentiles instead.) Their rejection by God was such an unlikely means for bringing any good effect, and yet it did. What, then, can we expect will be the greatness of the effect of their conversion, when it comes? The restoration that will come to mankind in that day is almost too great for words. That change will be so great as to be matched only by the coming of life to the dead. This is not to be considered as some literal resurrection being the means of Israel's salvation. It is the national death brought about by their sin that is being overcome, not physical death. It is the same sort of renewal of which Ezekiel was prophesying when he spoke of the valley of dry bones (Eze 37:1-14).

11:16

The first of the fruit was to be separated and presented to God before the rest was put to use, as an expression of gratitude and dependence toward Him. (Nu 15:19-21 - When you eat from the land you are in, you will make an offering to the LORD. You will offer a cake to Him from the first of your dough. This you are to do throughout your generations.) The offering made the whole of the fruit holy and acceptable, lawful for use. The offering came from the best portion, and thus was the most appropriate gift by which to express thanks to God. The offering of part consecrates the whole. In the case of Israel, the holiness of the patriarchs had sanctified the whole of the Jewish nation, marked the whole nation as a nation set aside for the service of God. The implication is that the whole of that nation will yet be saved. (Ro 11:28 - They may appear to be enemies when it comes to the Gospel, yet they are chosen and beloved in God's sight because of their ancestors.) The root provides that which is necessary for growth to the whole of the tree. The patriarchs, as the root of the nation, caused even these distant relatives to be holy because of their influence. (Jer 11:16 - The LORD has called you a green olive tree of beautiful form and fruit.) The introduction of this image of root and branches provides a jumping off point for Paul to discuss the relationship of Jew and Gentile to the Church of Christ.

 

 

 

Wycliffe (2/24/02)

11:11

In ending his discussion of God's purpose in Israel's history, it is shown that His purpose is to be merciful upon both Jew and Gentile. History, attitudes, God's wisdom are all rolled together in this concluding sequence. As so often, Paul begins with a question opposed to his answer. A prime purpose of the Gentiles' salvation, he says, was to make Israel jealous for their God once more.

11:12

Israel's sin was unbelief, yet this sin proved great blessing to the Gentiles. When belief comes in Israel, the impact on the Gentile nations will be that much greater.

11:13

Paul reminds those who are the more direct objects of his ministry, the Gentiles, of this coming blessing, so that they will not disparage the Jews through whom that blessing will come.

11:14-11:15

In Christ, reconciliation has been made possible between Jew and Gentile, and between both Jew and Gentile and God. The full acceptance of Israel by God will prove an even greater accomplishment, climaxing in the return of Christ, when creation is delivered from decay to His glorious reign. (Ro 8:21 - Creation itself will be freed from its slavery to corruption into the freedom of the glory of the children of God.)

11:16

Both metaphors in this verse refer to the relationship of Abraham and the patriarchs to the whole of Israel. (Ro 9:5 - Theirs are the fathers, and Christ came from their nation. He is over all things, God blessed eternally. Amen. Ro 11:28 - In terms of the Gospel, they may be enemies to you, but in terms of God's choosing, they remain a beloved people because of their ancestors.) The holiness spoken of here is the holiness of being set apart to God, legal holiness as opposed to moral holiness.

 

 

 

Jamieson, Fausset & Brown (2/24/02)

11:11

Here, we are once more shown a holy jealousy, a provoking of what is usually a sinful attitude to promote a good end. (Ro 10:19 - Did Israel know? Certainly, for Moses told them from the start that God would use a non-nation devoid of understanding to make His chosen ones jealous and angry. Dt 32:21 - This was His response to their provoking Him with the worship of non-Gods devoid of power.)

11:12

If their lapse brought us access to Christ, and their reduction to a mere remnant became a richness to the Gentiles, their full recovery will be greater boon yet to us. (Ro 11:26 - All Israel will be saved, even as Scripture has said: "The Deliverer will come from Zion to remove ungodliness from Jacob.")

11:13

This verse shows once more that the letter was written to a Gentile church. (Ro 1:13 - Often have I planned to come to you, but was never yet able. My hope is to come so as be fruitful among you, as I have been among the rest of the Gentiles.) As an aside, he points out that his ministry is made that much more glorious if it happens to save some of the Jews as well.

11:14

(Isa 58:7 - It is good to share your bread with the hungry, your house with the poor, and your clothes with the naked. It is good not to neglect your own family.)

11:15

It is true that Israel was not cast away (Ro 11:1 - Has God rejected His people? No, for I am an Israelite, too.) At the same time, it is true that they were, as Paul says here. Yet, neither case is fully or permanently true. It seems wrong to take this verse too literally, in terms of the reference to resurrection. Yet, it also seems wrong to take it too figuratively, as speaking only of the greatness of the event. Rather, it is describing the impact that such a glorious event must have. Israel has been a steadfast enemy of Christ. Their final acceptance of Him will be such a wonder as to bring many beyond their nation to change their thinking when it comes to spiritual matters. This change of thinking will indeed be a manner of resurrection from death, just as our own conversion has been for us.

11:16

Both the raw material and the finished product were to have a sanctifying first-fruits offering made for them. When God separated Abraham, Isaac, and Jacob to Himself, they were as a first-fruits offering for the whole nation, a nation then set apart for all time to God. In terms of consecration, the origin settled the matter for the whole that came after.

 

 

 

New Thoughts (2/26/02-2/27/02)

In this passage, we are given a number of good reasons to be concerned for the spiritual welfare of Jerusalem. We are shown that it is God's purpose to reconcile them to Himself through us, just as we were reconciled to Him through them. This being God's purpose, how can it not be ours? We also get hints of what benefits will accrue to the Gentile church when Israel returns. "Such revival shall sweep through the Gentile nations as has never been seen before," says the notes to Calvin's commentary. God has prophesied that they will return to Him. His word does not return to Him without accomplishing its purpose.

Given this situation, how can we not care? How can we do anything other than to seek that His purpose might be fulfilled? How is it that such heinous movements have laid claim to the tag of Christianity, movements that have persecuted the Jews, and sought their end? This has no place in God's kingdom, nor do those who would pursue such an agenda. They may lay claim to the name, but the Name lays no claim to them.

However it may be constituted, God will have a Church, and it will be the Church He has intended it to be. He invited Israel to be that Church, but they would not. Given the call to missions, they refused, and kept their God for themselves. In the end, when God came and walked among them, they rejected Him as well. We are no better than they. We share this tendency to keep God out of the Church. We want church our way; entertaining, sociable, a nice relaxing place to be on a Sunday after a long work week. But that's not the Church, or at least not the whole of it. The Church is called to a mission, just as Israel before it. It is called to make God's name famous in the world, to magnify His glory, to enlarge His kingdom.

Instead, we have all to often magnified ourselves, our pastors, our ministries. All too often, we have made God's name infamous in the world, rather than famous. All too often, we have made ourselves a prime reason to avoid the Church. But God will have His Church, and if we will not build it, we too will be rejected just as Israel was, and another will be called in to do the job we refused.

There is a message to the minister in this, as well: "It was not the dignity and power, but the duty and work, of an apostle that Paul was so much in love with." This is exactly the issue that has brought down so many ministries. The pastor lost his love for his work, and went after the power instead. He forgot his duty, and sought only the dignity and honor. God has not called us to seek position, but to seek service. The office of pastor is indeed an honorable and glorious office, and by all means ought to be dignified and powerful. But it is the office that should be so, not the man who fills the office. The man who fills the office is called to be a humble servant, just as his Lord was. There is no place for the 'look at me' mentality in God's service. This is as true of any ministry leader as it is of the pastor. It is true of the elders. It is true of the worship leaders. It is true of those who serve communion. It is true of the janitor.

To serve in a godly way is to serve from a heart of service. It is to consider all others of greater worth than oneself, not to pretend that's the way you see it, but to live it. To serve in a godly way is to set aside all concern for self, and to seek that which will glorify God in the eyes and minds of those around us, so that by the evidence presented to them, they might be enticed to seek Him, too.

Once more, oh Lord, I am called to check myself. I had thought that the check was more a checkup. I saw the question from last year: what do my actions provoke in those around me? I saw, and thought that though it must be revisited, at least I could claim progress. I know that You have made progress in this life. I see the change that has come in time. Not that I am now the pinnacle of godly living, but I do see progress from where I was when last we passed this text. And for this, I am most thankful and grateful to You, my God. What wonderful changes You have been bringing in my household, and in me. How awesome to discover what is possible with You! Oh, I pray that this is as visible as it should be. I pray that You will continue that work, as I know You will, for You finish what You start. I long to be a finished product in Your hands.

Yet, I see another question looming: how am I handling my ministry tasks? When I worship You with the horn, do I worship You, or do I promote myself? I know it's an ever present temptation to let the flesh play in that space, yet I feel You leading me, holding me, occasionally playing through me. Oh, I would that it were more than occasionally! Change that within me that prevents You, my Lord.

How is it, then, when I am leading worship? Am I doing as You would have me to do there? I have tried to hear Your leading as I choose the songs. But have I heard You, or am I chasing the things that please me? Oh God, if that be the case, reveal it to me, that I may cast it away from myself. I seek only to bring Your truth to the men in the words of the songs that I bring. I seek to provide them, as well, with the words that will draw them to You. Yet I know that I am guilty of considering my ability better than it is, and have often marred the songs I bring by my playing. Forgive me, my Lord, for not always bringing You my best. Forgive me for not applying myself as hard to practice as I ought, for it leaves me less prepared to serve as I have been asked to serve.

How about in the home, my Liege? Here, I know I have a long way to go yet, and yet this ministry is more precious than any other. Am I showing my daughter what holiness is about? Am I giving her cause to want You? I don't know. Sometimes it feels like I give her great cause to run. Yet, You have called me to raise her, not to be her friend, but to be her teacher and protector. Help me, my Lord, to do the job right. Help me to raise her up in a fashion that will glorify Your name.

And what of this ministry? I still don't really know why these pages are typed up each day, why they go out on the web as they are written. What is the purpose of this, my God? What is Your purpose in this? Is Your purpose in this, or have I misunderstood? I find myself in need of a word from You in this matter, my Lord, for it seems so dry, so overwhelming, so slow at the moment. I know some of that has come from allowing myself to get caught up in too many things. The things are not bad things, but they seem to be things You haven't actually called me to. I've listened to the voice of man, instead of waiting for Your command. Forgive me. Help me to be gracious in letting go of those things which You did not want me to pick up in the first place. Help me to be sure which is which.

It has hurt to see study time encroaching on study time. It has hurt to see study time encroaching on family time. It seems there's never enough time in the week, never mind the day, anymore. God, I cannot believe this is what You want. How can I rest in You when so many things tug at me, and most of them in Your service? Help me, my Lord, to know what to do, when to do, how to do.

I thank You that the preparations for home group have come so easily. I remember when it took hours to come up with that small lesson, but You have eased that burden somewhat. I could still get lost in it for hours on end, given the opportunity, as You know, but You have been kind, and made the lesson clear to me. May You be glorified.

Lord, I wait to hear from You.