PRAY FOR THOSE WHO ARE IN AUTHORITY

PRAY FOR THOSE WHO ARE IN AUTHORITY

Michael W. Niva

"I urge you, first of all, to pray for all people. As you make your requests, plead for God's mercy upon them, and give thanks. Pray this way for kings and all others who are in authority, so that we can live in peace and quietness, in godliness and dignity. This is good and pleases God our Savior, for he wants everyone to be saved and to understand the truth." (1 Timothy 2:1-4 NLT)

"Gazing intently at the high council, Paul began: 'Brothers, I have always lived before God in all good conscience!' Instantly Ananias the high priest commanded those close to Paul to slap him on the mouth. But Paul said to him, 'God will slap you, you whitewashed wall! What kind of judge are you to break the law yourself by ordering me struck like that?' Those standing near Paul said to him, 'Is that the way to talk to God's high priest?' 'I'm sorry, brothers. I didn't realize he was the high priest, ' Paul replied, 'for the Scriptures say, 'Do not speak evil of anyone who rules over you.'" (Acts 23:1-5 NLT)

OUR ATTITUDE TOWARD THOSE WHO RULE

I want to draw your attention in particular to two phrases pulled from the above passages, both spoken by the Apostle Paul: " . . . pray this way for kings and all others who are in authority . . . " and " . . . the Scriptures say, 'Do not speak evil of anyone who rules over you." Paul goes further to make it abundantly clear that praying for (not at or against) the people in authority over our lives " . . . is good and pleases God our Savior . . . " One can safely surmise then that it must be very displeasing to God when His own people; 1.) fail to pray for the authority figures in their lives, or worse yet, pray against them, and 2.) feel they have complete freedom to speak evil about those who rule over their lives in any arena; governmental, judicially, spiritually, in family structures, etc.

SO YOU THINK WE HAVE IT TOUGH?

Christian tradition teaches us that Paul died at Rome, most likely during the early reign of Nero. Nero was then one of those people in authority in Paul's life and the life of the churches to whom Paul wrote at the time. He was one of the leaders whom Paul instructed the church of the day to pray for.

The following account was written by the Roman historian Tacitus in his book Annals, published a few years after the event, the burning of Rome. Tacitus was a young boy living in Rome during the time of the persecution.

"Therefore, to stop the rumor [that he had set Rome on fire], [Emperor Nero] falsely charged with guilt, and punished with the most fearful tortures, the persons commonly called Christians, who were [generally] hated for their enormities. Christus, the founder of that name, was put to death as a criminal by Pontius Pilate, procurator of Judea, in the reign of Tiberius, but the pernicious superstititon - repressed for a time, broke out yet again, not only through Judea, - where the mischief originated, but through the city of Rome also, whither all things horrible and disgraceful flow from all quarters, as to a common receptacle, and where they are encouraged. Accordingly first those were arrested who confessed they were Christians; next on their information, vast multitudes were convicted, not so much on the charge of burning the city, as of "hating the human race."

In their very deaths they were made the subjects of sport: for they were covered with the hides of wild beasts, and worried to death by dogs, or nailed to crosses, or set fire to, and when the day waned, burned to serve for the evening lights. Nero offered his own garden players for the spectacle, and exhibited a Circensian game, indiscriminately mingling with the common people in the dress of a charioteer, or else standing in his chariot. For this cause a feeling of compassion arose towards the sufferers, though guilty and deserving of exemplary capital punishment, because they seemed not to be cut off for the public good, but were victims of the ferocity of one man."

IF THEY COULD PRAY, CAN WE PRAY?

As we look back in history and see that Paul called the church to pray for the soul of this madman, Nero, could it really be that difficult for us to pray for our President, our Congress, our judges, our pastors, our governors, etc.? Could their political party or standing on certain issues really grant us permission to reject and rebel against God's instructions to the Church through the Apostle Paul? Some historians actually believe that Nero was himself the "Antichrist" of Revelation. Could the church of that day pray for the man who was so anti-Christ and yet we cannot or will not pray for those in authority today? Do we really have permission to speak evil of the leaders in our lives?

A RETURN TO PEACE AND QUIETNESS; GODLINESS AND DIGNITY

Paul said that if we would pray for authorities, we could live lives of peace, quietness, godliness and dignity. Is it worth the effort to experiment as God's people with silencing our criticisms and opening our hearts and then our mouths to cry out for our world's leaders in all areas of life? Only obedience to Paul's instruction will allow us to see the potential we have to change the status quo. Will you join me?

FIXING BLAME OR FIXING WHAT'S BROKEN

FIXING BLAME OR FIXING WHAT'S BROKEN; TAKING RESPONSIBILITY

(Michael W. Niva)

blame/(verb) to hold responsible, find fault with, censure, place responsibility for a fault or error, to blast or damn

(noun) an act of attributing fault, censure, reproof, responsibility for anything deserving of censure

responsibility/the state or fact of being responsible, an instance of being responsible, a particular burden of obligation upon one who is responsible, a person or thing for which one is responsible, reliability or dependability

TWO WORDS; TWO LIFESTYLES

Today, I lay before you two distinctly different lifestyle options:

1.) a life of blaming others and holding them responsible for the world's ills

2.) a life of becoming responsible, reliable and dependable in shouldering responsibility for ourselves and others

We don't have to look far to find something broken or rapidly breaking down in our world today. The recent massive oil spil in the Gulf of Mexico is one major news story among many this month that serves to point to a world continuously being negatively affected by irresponsible and short-sighted actions. Frequently, these actions are fueled simply by human greed and avarice.

The quickest knee-jerk reponse that we all tend to make toward any catastrophe, large or small, is to arrive at a conclusion (well-informed or not) as to whose fault it is or was. Who is to blame? In other words, most of us are quite quick to assess situations and affix culpability to the person or persons whom we feel are at fault. This is one response, usually the quickest, easiest and least costly response on a personal level.

ANOTHER VIEW

The long-term response, the more costly lifestyle choice, is one of assessing problems and ascertaining what, if any responsibility I can personally take in alleviating the pain or consequences inherent to the situation. Granted, at times, fixing blame, holding others responsible in an accountable way, is our responsibility. This is how at least some of us best serve the world, in changing things by helping to "bring people to justice." Many times, however, this journey to justice for others is simply far outside the scope of our personal power, ability, position and control.

TAKING IT AND MAKING IT PERSONAL

Taking personal responsibility, if only in some small measure, is almost always an option. Let's take the current oil spill in the Gulf as a case in point. We are all dependent upon fossil fuels as an energy source to greater or lesser extents. Therefore, we are all in some way partly responsible for the mess that has been created. We have been collectively short-sighted, perhaps not for profit, but at least for personal ease and convenience. Because of this shared responsibility, if we are honest, we also should share in doing what we can do in order to assist the clean up efforts in the south, but beyond this, we can and should examine our lifestyles as well, aiming at a more creative and less destrucitve way of exisiting as citizens on planet Earth. This is just one current, prominent example among many.

WHERE SHOULD PEOPLE OF FAITH STAND?

As Christians, or people of faith in the world, it behooves us to ask which of the above two positions should define our lives. Should we live a life primarily spent scrutinizing problems and pinning the blame on someone or some people group, or should we devote ourselves instead to lives of taking responsibility not only for ourselves, but also for people and situations around us. Which do you think is the solidly Christ-like response? What does the Bible say about placing blame versus taking responsibility? As a popular bracelet queries; "What would Jesus do?"

THE SACRED TEXTS - BLAME AND RESPONSIBILITY

In Genesis 1:26-28, it is abundantly clear that the Father's original intention was that His image and likeness would fill the earth through the expansion of Adam and Eve's family from Eden, stretching ever outward. The fact that the river which had its source in the Garden of Eden then parted into four separate rivers flowing away from the Garden, is a clear indication that God's influence, grace and responsibility for the planet was to extend to the east, west, north and south. In addition, Genesis 2:15 tells us that Adam's job or task was to "tend and to keep" the Garden; in essence to be responsible for keeping it in the condition in which it was created, that condition that the Father blessed and declared to be "very good."

Abraham's blessing by God in Genesis 12, where he is promised to become the father of many nations, also includes the clear mandate to be a blessing because he would be blessed. This blessing would permeate the whole Earth, bringing its liberation and empowerment to "all the families of the earth."

Moses, as a leader, had the distinct and difficult task and privilege of leading God's people out of Egyptian bondage and into the freedom of the Promised Land, a place which was to flow with milk and honey. He continued to be willing, though highly frustrated at times and was able to bring Israel right up to the Jordan, the very boundary of their inheritance. At this point, his protege Joshua is handed the baton and reflects the same willingness to become reponsible for the military conquests which would be necessary on the far side of the Jordan River.

WHAT WOULD JESUS DO? WHAT DID JESUS DO?

Jesus Christ's life provides the most clearly iconic representation of one who took responsibility for the lives of others. How far was He willing to go in taking responsibility rather than wasting His precious and short life fixing blame?

(Isaiah 53:4-6) "Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed. All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him the iniquity of us all."

Who is clearly to blame for the ills of mankind in the above passage? Quite clearly, we all are. Who took responsibility rather than to affix blame? Quite clearly, Jesus did. Do you follow Him, follow His example? Are you more concerned with who is at fault or how you can aid and abet heaven in the restoration of Earth?

Jesus said, "Follow Me and I will make you fishers of men." Where are you headed? Are you travelling in the same direction as Jesus in our generation? Are you on a crusade to find the culprits, seeing to it that they get what they deserve, or are you on a mission to set the captive culprits free, taking some personal responsibility for their liberation? What would Jesus do? I think we all know the answer to that. What will we do? That is another question.

FATHERING IN MINISTRY - WORKING WITH THE WILLING

WORKING WITH THE WILLING

Michael W. Niva

Discipleship-based or fathering ministries are by nature far more concerned with raising up more mature men and women of faith (individuals) than they are with the relative size of a church or ministry, or merely its external signs of success. We see this clearly portrayed through the life of the Apostle Paul, especially in his relationship with Timothy. The following two passages provide a sort of summary of the essence and substance of fathering ministry and its highly relational methods.

(Phil. 2:19-23 NLT) "If the Lord Jesus is willing, I hope to send Timothy to you soon. Then when he comes back, he can cheer me up by telling me how you are getting along. I have no one else like Timothy, who genuinely cares about your welfare. All the others care only for themselves and not for what matters to Jesus Christ. But you know how Timothy has proved himself. Like a son with his father, he has helped me in preaching the Good News. I hope to send him to you just as soon as I find out what is going to happen to me here."

This first passage is written by Paul about Timothy and stresses the deep trust and respect that these two men have developed for one another. In the next passage, written by Paul to Timothy, we see that Paul's trust will prove to extend far beyond his own lifetime, as he exhorts his spiritual son to multiply the principles of spiritual fathering in subsequent generations. It has often been observed that Paul, in this passage, foresees four generations of ministry; 1.) himself, 2.) Timothy, 3.) trustworthy people and 4.) others. This is the reality of how fathering ministries grow, through multiplication that transcends one's own generation.

(2 Timothy 2:2 NLT) "You have heard me teach many things that have been confirmed by many reliable witnesses. Teach these great truths to trustworthy people who are able to pass them on to others."

After nearly thirty years of working in Christian ministry, I have settled upon this fact; I can only work effectively with those who are truly willing to work with me and, likewise, I cannot be effective with those people who I am simply unwilling to work with. This heartfelt willingness on the part of spiritual parents and potential spiritual sons and daughters is perhaps the most important feature of New Testament church life.

WHO IS WILLING?

We tend to think of willingness as a rather passive attitude, one which simply complies or goes along with the opinions or direction of others. However, the biblical idea of willingness is not merely one of passivity, but also of activity, not one of mere acquiescence, but often one of impassioned cooperation. There is no incident in the Bible more clearly illustrating this point than the crisis of Christ in the Garden of Gethsemane, where he ultimately cries out, "Not my will, but Thine be done." He is not simply giving up in some resentful surrender. He is committing His life to passionate actions, ones which will cost Him dearly on a personal level.

In the Old Testament Hebrew, the word abah is often translated as "willing." This word, pronounced a-var', is to be willing, to consent, to yield to and accept, but equally to desire. I key in on this word in the following verse from Isaiah, as it serves to illustrate my point concerning willingness so succinctly.

(Is. 1:19 NKJV) "If you are willing and obedient, you shall eat the good of the land." As we work with other people, even our our own children, we often tend to focus on mere obedience as the primary or even the only important issue in their training. However, obedience is most often an outward action and, as such, can be performed satisfactorily without the presence of inward willingness. Notice that the promise in the above verse is extended not to those who are merely obedient (outwardly) but those who are doing what they are doing from a willing heart. We often use the phrase his heart was just not in it to describe this scenario. What we mean is that someone was doing a particular task, but they weren't really sold out to it inwardly and their performance probably showed it.

JESUS MOVES US TO LOOK DEEPER - MOTIVES OF THE HEART

The Old Testament may not always illustrate this point quite as clearly as here in Isaiah, but certainly the teachings of Jesus focus on this idea constantly. His words move our religion or spirituality from the outside to the inside of our humanity, leading us to look deeply within ourselves. He moves us from visible actions to often hidden motives. Jesus often stressed this, especially in the Sermon on the Mount. He seems to have come into our world to show us that true spirituality must spring from within the human heart, willingly, in order to be seen as genuine.

As I mentioned earlier, Christ modeled a Son's deep willingness to please His Father in the Garden of Gethsemane. In Luke 22:42, He drops to His knees and prays, "Father, if it is your will, take this cup away from Me; nevertheless, not My will, but Yours be done." The Greek word for will here is boulomai (bu'-lo-mi) which means to will deliberately, to have a purpose, be minded toward something, to be willing as an affection, to desire. This is the word employed for both the will of the Father and that of the Son. Will is potentially pitted against will in this divine encounter. While Jesus clearly has a will, a purpose, a desire, He relinquishes His claim to His own way as superior to the will of His Father. With His own will, He chooses to will the will of the Father. This is the type of willingness I am referrring to in the context of spiritual parents and spiritual children. If there is merely an outward show of obedience, without the heart's full cooperation, the relationship will simply not weather the storms which arise when two wills clash and conflict with one another.

MEEKNESS, NOT WEAKNESS

In Jesus' teaching in the early chapters of Matthew, that portion which we have come to know as the Sermon on the Mount, He uses His words to bless a particular heart characteristic which is inexorably tied to our ability to will God's will, even when it rubs against our personal desires. This attribute is called meekness.

(Matt. 5:5) "Blessed are the meek, for they shall inherit the earth." The word meek here is the Greek word pra-us'/gentleness, meekness, mildness of disposition. Greek concordances go on to elaborate on this word as follows:

Meekness toward God is that disposition of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting. Gentleness or meekness is the opposite to self-assertiveness and self-interest. It stems from trust in God's goodness and control over the situation. The gentle person is not occupied with self at all. This is a work of the Holy Spirit, not of the human will alone.

In the context of spiritually parenting others, we are only able to make strides with the willing. The willing are those who have a heart that is meek, pliable and can readily undergo transformation under the guidance of loving mentors. I encourage you in your efforts to become spiritual parents to those around you. This is at the heart of Kingdom based ministry. This is how the Kingdom grows, expands, multiplies and influences. Before you set out on your journey to spiritually parent another person, here is a short checklist for the heart.

Do I possess the quality of a meek and gentle spirit? Am I truly willing to work with this person? Does this potential son or daughter possess the same meekness and willingness of heart? If you answered yes to all of these questions, you are right on track for a long and fruitful relationship. Blessed are the meek. They are the willing.