Tag: Old Testament

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Follow the Leader: The Biblical History of Elders

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Jump to:
“Follow the Leader” Series Intro
Part 1: What Does “Submission” Mean?

Part 2: The Biblical History of Elders

In Part 1, we looked at the biblical mandate which God has established whereby believers are called to “submit” (hypotassō) to various people (i.e. government leaders in Romans 13:1) and concepts (i.e. God’s righteousness in Romans 10:3). 

We also observed some other biblical guidelines for submission in which Christians may willingly yield (hypeikō) ourselves to certain people if their life and teaching are worth being followed. 

The High Call of Mutual Submission

On a broader scale, I pointed out that within the Body of Christ, God has commanded all believers to live in “mutual submission” to one another (Ephesians 5:20-21). This does not require us to bow ourselves to every whim or desire of our fellow believers. Yet it frees us to observe one another’s manner of life, and work in unity, as the body of Christ, to encourage and build each other up into Him.

Needless to say, living in mutual submission places a big responsibility on each of us to come to the body of Christ with honor, respect, and humility. It is a call to recognize that we are all made of the same dirt, and therefore, we all live fully dependent on the grace of the Lord, no matter our perceived status in the body of Christ. Therefore, not only do I submit to the Holy Spirit in me, but I must recognize and submit to the Holy Spirit working through other members of the Body of Christ, too!

Mutual submission is a partnership of love!

Remember, we are a family, not a business or a social club.

As we saw before, within the “mutual submission” of the church, Jesus has also commanded us to submit to those who have faithfully preceded us in the faith (see 1 Corinthians 16:15–16). In terms of a family, we might say this is like following the example of our older brothers and sisters in the church. They may not be perfect, but they are still ahead of where we are in our own life and growth.

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Let’s also note that every family also has fathers and mothers who lead in the home. In the same way, in addition to all of this talk of mutual submission in the church, there is still a seemingly higher level of leadership within the Church for which the Biblical writers hold special regard. This is when the Bible says we are called to submit to the appointed “elders” in the church (see Acts 14:23, 1 Peter 5:5).

Before I move forward, please let me preface this article by saying that this is NOT the view of church leadership which I was taught in my Baptist Bible college and denomination, nor is it the broadly held view of the charismatic/neo-pentecostal denomination I currently belong to. It is still a widely held and practiced form of church leadership in many other denominations, though, and I think its something we need to explore and restore in the broader body of Christ. Everything I am writing here has come through a deep study of these scriptures over the past few years. Just know that I am not writing to argue against any Christian tradition or group. I am writing to expound on what I have found the scriptures to teach, and welcome deeper conversations on the subject going forward.

WHO ARE THESE “ELDERS” IN THE BIBLE?

The Greek word for “elders” is the word πρεσβύτερος (presbyteros), transliterated “presbyters” in many English church settings.

As we said in the last post, this Greek word can simply mean someone who is elderly in age. However, whenever the Bible uses this word in conjunction with leadership in the church, it is not used to mean older or even more mature people in the church (though maturity is assumed). Rather, it means those who hold “seniority”1 within the church.

Throughout the New Testament, we learn that these “elders” are a specific kind of leaders in the church who meet three criteria:

  1. They have been appointed by God;
  2. They meet the personal qualifications laid out for the oversight of the church, and
  3. They are publicly recognized to an appointed leadership position by the local body of Christ.

The word “presbyteros” is used throughout the New Testament, almost synonymously with the word “episkopos” (ἐπίσκοπος), meaning “overseer.” (This is also where we get the modern word “bishop.”)

As the Assembly of God denomination has stated: 

“After research, we conclude, because of the use of the word in the original Greek (Acts 20:17, 28; 1 Timothy 5:17; James 5:14, etc.), that the words “elder” or “eldership” refer to the office of pastor, bishop, or overseer.”2

These “elders” work in unity as a “council” to lead the church (see 1 Timothy 4:14). In fact, the word “elder” is never used in a singular sense when talking about the role of church leadership. It is always “the elders” or “an elder” of the church, not “the elder” of the church (see Titus 1:5, for example).  

We will look specifically at the oversight role of elders and the requirements placed upon them in a future post, but first, I want us to do a little background study of this whole concept.

Where Did the Idea of “Eldership” Originate?

The use of the word “elders” in the New Testament to describe the institutional leadership in the local church or local assembly of God is an idea carried over from the Old Testament.3 The Jewish people recognized a group of leaders within their local and religious community who were appointed to lead their local congregations as well as govern more broadly in the nation. 

Eldership First Developed in Families

The idea of eldership is established early in the Old Testament, and seems to naturally form through the growth of families into clans, then tribes, then nations. As R. Alastair Campbell wrote:

“Israelite society was tribal and patriarchal. The nation consisted of tribes, which themselves consisted of clans which in turn consisted of extended families, and each of these units and sub-units looked to the senior males among them for leadership.”4

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From the beginning, God appointed the man to lead his wife; and the father and mother to lead their children and others who would become joined to the family (daughters-in-law, servants, etc.). This is where we first get the idea of a person’s household (first used in Genesis 7:1, and see Genesis 15:3).

To use a modern vernacular for our purposes, we might say that the man was to be the “Senior Elder” in the family, but he worked as a team with his co-equal, yet different “helper,” his wife, to lead the family. The father was the “senior elder,” but mom and dad together would be the “elders” of the family.

As children grew and produced grandchildren and great-grandchildren, they would then serve as the “elders” in their own immediate family. However, the living grandparents would still be viewed as the “patriarch” and “matriarch” of the extended family or clan. As the “senior elders” of the clan, these patriarchs would work with the parents in every home(especially the father) to lead the whole extended family together. This formed a kind of “council of elders” over the extended family (or extended household).

Even though a man and wife had the autonomy to lead their own family and household as they saw fit, they would join the other family ‘elders’ within their extended family (clan) to form the leadership (primitive government) of their “village.” Thus, civics was born.

As Campbell goes on to write:

“The head of the house made decisions within his own home and also represented the family in the counsels of the village community…These are the people described as the elders, and they are often, and by implication always, said to be the elders of something or somewhere…The functions performed by the elders are accordingly deliberative, representative and judicial.”5

Families Became Clans, and Clans Became Nations.

As these clans and villages began to multiply, they eventually grew to become tribes and cities. As they did, this system of communal leadership continued to grow and develop as well. The “senior elders” or patriarchs of each clan would come together to form a council of elders to lead the tribe or the city. (see Joshua 20:4, Ruth 4:2)

In his studies of ancient near-east communities, Henri Frankfort writes that there were “clan and community organization under elders who apparently exercised judicial as well as executive functions.It was a primitive democracy, uncritical and unconscious, for there is no ground to suppose other than that every senior member of the group was admitted to the governing body purely on the basis of his age.”6

This was not a formal, parliamentary style of government, which many of us think of today. Rather, as Henri goes on to point out, it was an informal, community of elders who simply worked together to lead. A good example can be seen in the negotiations concerning the redemption of Naomi’s property by Boaz in Ruth 4:1-2.

As tribes began to multiply and become a nation, it was from these small informal beginnings that national government would begin to form. It was “the stress of circumstance” that “compelled the coalescence of the smaller groups of clans and tribes into some approximation of a national unity.”7

The “senior elders” of each tribe would come together to form a council of elders to lead the nation. The same system developed for local family government grew into “national” governments.

This idea was not limited to Israel alone. We see the same idea of “elders of a household” in Egypt (Genesis 50:7). Fathers and mothers of one family would become elders to the clan. Those who led their clan well would become elders to the entire tribe, and eventually, those with the best leadership abilities would be recognized as leaders to the nations (the entire extended family). This story is repeated throughout the development of almost all ancient people groups around the world.

As communities grew, so did the development of the eldership. 

  1. A father would lead in the home and represent his family outwardly to the clan. 
  2. The senior patriarch of the clan would lead the elders in the village and also represent the clan outwardly as an elder to the tribe. 
  3. “Chiefs” would be appointed among the tribal elders to lead the group and would also go to represent the tribe more broadly at the national level. 
  4. And eventually, the patriarchal authority of a father to a single family developed and led to the role of judges and kings as heads of nations.
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Living in rural Africa, I can personally testify that this same system of “family elders” and “clan leadership” is still alive and functioning in the world. I have been privileged to sit with the elders of clans to discuss the Word of God, and I have been honored to meet the Omukuka (King) of the Bamasaba people I live among.**

This family-derived eldership was well in place among the Jews well before God instituted the Jewish religious law and leadership through Moses.

Side Note: Eldership was Not an Achievement of Personal Status, but a Service to the Community

In the modern world, politicians are known for seeking governmental office as a means of personal gain. And unfortunately, this attitude of status-seeking has not remained in the secular realm but has infected the church as well.

One major element in understanding the call of biblical leadership and what it means to “follow your leader” is to see that from the earliest iterations of eldership, it was viewed as a work of service intended for the betterment of the entire community. It was never about personal gain and social status.

As Campbell writes: “How did people become elders in Ancient Israel? It is nowhere recorded, but… clearly there can be no candidacy nor procedure leading to such a position of honour” because “elders represent leadership from below, not from above.”8 He goes on to say that although a person’s family position would play a part, so did a person’s “gradual acquiring respect” within the broader community.

If a person’s motivation for seeking leadership were self-serving and status-seeking, the community would rightfully choose not to follow them.

Anyways, let’s get back on track…

Eldership Expanded with Continued National Development

As the family of Abraham became the nation of Israel, other leaders were added to the “elders” of the people. It moved away from only including the patriarchal leaders of the home, clan, and tribe and came to include other leaders viewed as vital to the community as a whole. Again, this was true both inside and outside of Israel. For example, the role of historians and legal scholars would often be added to the group to oversee the continuity of the nation’s culture, traditions, and system of justice (such as scribes and lawyers).

Religious leaders came to be included with the elders to oversee the spiritual guidance of the nation. This would include the prophets and priests of Israel, but also the witchdoctors, shamans, and mystics in other pagan people groups.

We can watch this development take place in ancient Israel.

By the time we finish reading Genesis and move into Exodus, Abraham’s family has grown from one household to become a nation of people numbering in the millions. However, Exodus still begins with a kind of reverence for the patriarchs of the twelve tribes of Israel (see Exodus 1:1-7). These men and their firstborn heirs would be recognized as the “elders” of Israel. It is these elders who Moses speaks to about God’s promise of deliverance in Exodus 4:29.

However, after God brings the nation of Israel out of the land of Egypt, it became clear that these heads of families were not enough to maintain quality governance outside of Egyptian oversight. Therefore, upon the advice of his father-in-law, Moses appoints “judges” and “chiefs” over different numbers of people (“of thousands, of hundreds, of fifties, and of tens”) in addition to the existing patriarchal leaders. (see Exodus 18:25-26). 

These judges were led directly by Moses, who not only served as a kind of “chief justice” but also became known as the greatest prophet in Israel’s history. His brother, Aaron, served as Israel’s first “Chief Priest,” and his family and descendants became the priesthood of the nation.

Then, according to Clowny, “Among the thousands of judges appointed under this system, seventy were singled out as the elders of the nation, to represent all the people, much as the elders of a tribe or city would represent their constituency.”9

Moses was first led by God, and in turn, he led these 70 elders to govern, guide, and direct the nation. These leaders, too, were Spirit-filled and were expected to lead the nation physically AND spiritually (Numbers 11:24-25). 

No Longer was the Nation Only Goverend by the Presiding Patriarchs of the Family.

Yes, familial leadership was still honored and involved at every level of Jewish leadership. After all, they were still one family. Yet the broader system of government grew and eventually came to include the prophets, priests, judges, and eventually (though it was never God’s plan for Israel) a king. 

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These groups of elders still governed in their respective clans, tribes, and cities. And at the national level, among all of these highly respected leaders, a select group was consistently organized together to make up the highest-ranking council of elders who served in unity under a “senior elder,” generally the presiding High Priest.

Following the Babylonian captivity, which destroyed all of Israel’s governmental infrastructure, Ezra, the priest, and Nehemiah, the governor called together a group of returnees to re-form the religious law of life in Israel (Nehemiah 8-10). Among this group were a number of already-recognized leaders (Nehemiah 8:4) as well as a number of teachers (Nehemiah 8:7). This group developed into a new council of elders which Rabbinic tradition calls “Great Synagogue” (“Knesset HaGedolah”) who would continue to lead Israel throughout the 5th and 4th centuries.10 Some of the leaders historically listed as members of the Great Synagog were Haggai, Zechariah, Malachi, Daniel, Hananiah, Mishael, Azariah, Mordechai, and Zerubbabel.11

By the time we get to the New Testament, the Great Synagogue had gone away, but elder-led government remained active in Israel, now in the form of the “Sanhedrin.” Every village and city had its own council of 23 elders (called a “lesser Sanhedrin”), as did the nation as a whole with the 71 member “Greater Sanhedrin.”12 Each Sanhedrin council was led by the “nasi” meaning “prince” or captain” (or what I would call the “senor elder.”

Though the prophets had been silent for 400 years, and the royal family was dethroned since captivity, the “elders” of the nation remained as the leaders of the nation, including the High Priest, priests, scribes, rabbis, Sadducees, and Pharisees.

How Did Eldership Incorporate into the Church?

Well, that is where we will turn our attention in the next post. 

But just to whet your appetite a bit, just think of these familiar New Testament themes in light of what we have discussed in this post:

  • Jesus has brought us into the family of God, crying out, “Abba Father.”
  • Jesus is our King, and we are His “holy nation.
  • Jesus is our great “High Priest,” and we are His “royal priesthood.”

It should come as no surprise, then, that when Jesus decided to establish a type of leadership in His family, Kingdom, and priesthood, He would follow the same model developed throughout Israel in the Old Testament (and in some form, every other nation on earth).

We will discuss what that looked like, next time. Stay tuned…

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



Footnotes

**  Side Note: The move of the enemy to destroy families is not just an attack on the home, but on the leadership structures put in place by God in humanity

1 Strong, James. A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible. (Bellingham, WA: Logos Bible Software, 2009).

2  The General Council of the Assemblies of God. Assemblies of God: Position Papers. (Springfield, MO: The General Council of the Assemblies of God, 1972–2017).

3 Edmund P. Clowney, The Message of 1 Peter: The Way of the Cross, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 1988), 232.

4 Campbell, R. Alastair. The Elders: Seniority within Earliest Christianity. (London; New York: T&T Clark, 2004), 21. 

5 Campbell, “The Elders”, 21.

6  Frankfort, Henri. The Intellectual Adventure of Ancient Man. (Chicago: University of Chicago Press, 1946), 343. Available from Archive.org <https://archive.org/details/in.ernet.dli.2015.283260 >. [2 August 2023].

7  Frankfort, Intellectual Adventure, p. 344.

8  Campbell, “The Elders,” 26–27.

9  Clowney, “Message of 1 Peter”, 232–233.

10 Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds. Nelson’s New Illustrated Bible Dictionary. Nashville, TN: Thomas Nelson, Inc., 1995.

11 https://en.wikipedia.org/wiki/Great_Assembly

12 https://en.wikipedia.org/wiki/Sanhedrin

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© Anthony Scott Ingram 2023. All Rights Reserved.

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

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Orthopraxy: Intercession

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In the last post, we took a deep dive into corporate prayer — what it is and isn’t. We saw in that post that prayer is an essential practice for the Body of Christ to grow in. Just as God said, His household should be a “house of prayer” (Isaiah 56:7, Luke 19:46). In the New Testament, the Apostle Paul commanded that the culture of the church ought to be unceasing prayer (1 Thessalonians 5:17).

As we continue to look at prayer as a church practice, however, there is another side we must explore. There is corporate prayer, which we discussed, and of course, there is the private life of prayer for the believer (which we will not discuss much in this series.) Then, there is a middle ground, where the private prayer life of an individual believer has significant, practical implications on the public body. I am referring to what most of us would call “intercession.” To be more specific, I am talking about what many modern charismatic believers refer to as “prophetic prayer.” I believe the biblical definition points to this wording, too, as we shall soon see.

Intercession in the Old Testament

In the Old Testament, there are generally two Hebrew words translated as “intercede.” They both carry the general idea of being an arbiter or mediator, seeking to bring two parties together in agreement or reconciliation, though they each come at this purpose with a different approach. (Unfortunately, both of these words are difficult to transliterate for English readers. One is פלל or pll, and the other is פגע or pg’.)

Intercession is Based on God’s Decree

The first of these two – פלל – is a judicial word. It emphasizes making an appeal based on an objective or legal truth. Biblically speaking, this would typically be the objective truth of God’s word or a decreed judgment of God. For example, we see this word used twice in 1 Samuel 2:25:

“If someone sins against a man, God will פלל (mediate) for him, but if someone sins against the Lord, who can פלל (intercede) for him?”

1 Samuel 2:25

The viability of each use of פלל in this verse is dependant on the target of a person’s sin – whether it be against man or against God. This means that the effectiveness of intercession is directly based on a preexisting determination in God’s law.

The point is that for intercession to be effective, it must rely on revealed decrees and judgments of the Lord. A person cannot simply “intercede” for anything they desire and expect to receive it. Intercession prayer must be according to His will (1 John 5:14).

Intercession is Based on Human Willingness

The second Old Testament word – פגע – emphasizes the process of meeting with a person and “pleading” with them or “entreating” them toward reconciliation. The effectiveness of this intercession has to do with a person’s willingness to be the arbiter or mediator for reconciliation. For example, Isaiah 59:16 speaks of the Lord’s wonder “that there was no one to intercede…”

In Jeremiah 27, we see a group of false prophets challenged due to their lack of intercession. God had already decreed that the Temple’s holy vessels would remain in Babylon for some time (27:22), yet these false prophets were prophesying that they would be returned shortly (27:16). Jeremiah calls them out:

“If they are prophets, and if the word of the Lord is with them, then let them intercede with the Lord of hosts, that the vessels that are left in the house of the Lord, in the house of the king of Judah, and in Jerusalem may not go to Babylon.” 

Jeremiah 27:18

He says, if they are prophets and have received God’s decree, then let them show a willingness to do the work of intercession in the Lord’s presence. Unfortunately, their willingness wasn’t there.

These two words show us that effective intercession always seeks reconciliation between two parties and requires two things. First, it requires the declaration of the Lord. Then, it requires the willing involvement of man to agree with God’s decree through both prayer and action. 

As we will see, this same idea carried over into the New Testament as well.

Intercession in the New Testament

There are various forms of the Greek word “entynchano,” translated as “intercede” in the New Testament. Specifically, “entynchano” and “hyperentynchano.” This word means “to appeal” or “plead,” with the pleading usually done before the Lord, on behalf of someone else.

Entynchano is not pleading with people to be reconciled to God. Instead, it is pleading with God to remember His promises toward a person. (Remember, Jesus saves. It is His work, not ours.)

This form of intercession, then, is a continuation of what we saw in the Old Testament language. “Entynchano” means that we have heard the decree of God over someone or something and have the willingness to come into His presence and plead for His declaration to come to pass.

While my sovereignty-minded friends will struggle with the idea that human pleas can impact the effectiveness of God’s will, it is a very biblical idea.

Abraham Shifted God’s Plans

For one example, look at God’s declaration of judgment on Sodom in Genesis 18. Before He sent His angels to bring about destruction, God decided to hear what Abraham would say!

“The Lord said, ‘Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have chosen him, that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring to Abraham what he has promised him.'” 

Genesis 18:17–19

Abraham thinks through this judgment in light of the character and grace He has seen in the Lord, and He begins to bargain with Him. “God, if you find 50 righteous men in the city, will you spare it?” God relents. “40?” “30?” “20?” Again and again, God’s plans change according to the request of Abraham, until finally, they come to the final plea:

“Then he said, ‘Oh let not the Lord be angry, and I will speak again but this once. Suppose ten are found there.’ He answered, ‘For the sake of ten I will not destroy it.’ And the Lord went his way, when he had finished speaking to Abraham, and Abraham returned to his place.” 

Genesis 18:32–33

God had already decreed destruction, but Abraham’s intercession on behalf of the city gave an acceptable change of plans if only ten righteous might be found there. But, unfortunately, Abraham did not understand the depth of Sodom’s sinfulness before the Lord, the ten righteous were not found, and the angels destroyed the city anyways.

Moses Effectively Interceeded for Israel

We see another example of this intercession in the book of Exodus. Moses had led God’s people out of Egypt, with God working many signs and wonders along the way and giving Moses step-by-step instructions. Once the people reach Moun Sinai, God calls Moses up the mountain to receive the ten commandments. Meanwhile, the people of Israel backslide away from the Lord and begin worshipping a golden idol.

God gets very angry and decides that rather than delivering the people, He should destroy them where they stand:

“And the Lord said to Moses, ‘I have seen this people, and behold, it is a stiff-necked people. Now therefore let me alone, that my wrath may burn hot against them and I may consume them, in order that I may make a great nation of you.'” 

Exodus 32:9–10

Moses quickly intercedes for the people, not requesting anything based on the people’s deservedness but on God’s revealed character and plans!

“But Moses implored the Lord his God and said, ‘O Lord, why does your wrath burn hot against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians say, ‘With evil intent did he bring them out, to kill them in the mountains and to consume them from the face of the earth’? Turn from your burning anger and relent from this disaster against your people. Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your offspring as the stars of heaven, and all this land that I have promised I will give to your offspring, and they shall inherit it forever.'” 

Exodus 32:11–13

Look at how Moses calls on the Lord to remember His plans as far back as Abraham and see how far they had come in His goodness. If God were to destroy the people now, it would not reflect poorly on the people. They were clearly deserving of wrath. Instead, it would appear that God’s promises are invalid. He promised to rescue a people He already knew was sinful. Now, He must uphold His decrees!

“And the Lord relented from the disaster that he had spoken of bringing on his people.” 

Exodus 32:14

In the next chapter, we see Moses’ intercession continue. God agreed not to destroy the people but then decided to send them on their way without Him. Moses reminds God that their identity as God’s chosen people is wrapped up in His presence with them. Again, God relents and agrees to go with Moses as He had previously promised (Exodus 33:1-5; 12-16).

God Released Wrath When There Was No Intercessor

Recalling Moses’ prayer on behalf of the people in Exodus, there is one other example of the effectiveness of intercession given in the Old Testament, which seems appropriate. 

In the book of Ezekiel, God gives a long list of the sins of His people, including false prophecies and injustice to the poor. Once again, God decides He is going to bring wrath on the people. However, there is a brief pause before He does. He speaks:

“And I sought for a man among them who should build up the wall and stand in the breach before me for the land, that I should not destroy it, but I found none.” 

Ezekiel 22:30

God says before He brought destruction, He looked for a man who would put themselves into the gap between Him and the sinful nation to plead for grace. 

The Hebrew phrase is intense. It literally means He wanted someone to “get in My face” on behalf of the land. It is the same Hebrew language used to describe Moses’ intercession in Psalm 106:23. Yet, in Ezekiel’s day, there is no one to intercede.

“Therefore I have poured out my indignation upon them. I have consumed them with the fire of my wrath. I have returned their way upon their heads, declares the Lord God.” 

Ezekiel 22:31

God’s Decree and Human Action in Jesus

As a final example of a life of intercession, we must look at Jesus. It was prophesied in Isaiah 53 that to fulfill God’s decree, Jesus would offer not only His prayers but also his actions as “intercession” for the lost:

“Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.” 

Isaiah 53:12

The entirety of Jesus’ life would be about reconciling the lost back to God. He would be the promised Lamb of God, who would pay the price for sin and release those who would trust Him from God’s wrath. The fulfillment of God’s promise of salvation through His sinless death in their place would be the final objective truth by which reconciliation could take place.

Based on God’s judgment which would fall on Him on the cross, the purpose of His earthly ministry, teachings, and prayer life (John 17) would be about entreating people back to God. In all ways, Jesus would be the mediator pulling both sides back toward each other (1 Timothy 2:5). This was the life of intercession.

In the same way, intercessory prayer is about partnering with God on behalf of others — the church, the lost, and the world. Intercession is not meant to be a part of the church service. Rather, intercession should be a core practice in leading the church to take its place in the ministry of reconciliation between God and man. This is the heart of the gospel and the fundamental mission of the church.

Let’s get practical. 

As we can see, intercession is something much different than what takes place in our usual corporate prayer times. In corporate prayer, we join together as a body to celebrate what God is doing among us and pray with expectation for His faithfulness toward us each day. That is NOT intercession.

Intercession is where members of the body engage with the Holy Spirit to hear what is on His heart and then pray with Him to see His will come to pass. This is key. This is why I believe the definition of “prophetic prayer” is applicable.

First You Need God’s Decree

For someone to intercede, biblically, they must first hear God’s will: be it a decree, a promise, or a judgment. While this can and does take place by spending time in His written word – the Bible – those with a calling toward intercession will go deeper into specific practical matters as the Lord speaks to them (John 10:17, John 16:12-15). They need to be able to hear God’s Holy Spirit clearly.

Since intercession depends on hearing God’s voice, I find it difficult for most congregations to truly have an effective time of intercessory prayer during a regular church service. Many of the people attending do not understand what they are being asked to do. Those who do may not have the maturity to take part in biblical intercession as a brief, passing moment in a broader worship service.

For this reason, I would encourage pastors to create intercessory teams who meet at specific times outside of the regular service. They should take time together to hear from the Lord, pray into His will, and inform the leadership of what God is speaking before the regular service takes place. For some events, such as crusades or revival services, having the intercessory team in place, praying quietly throughout the service is also quite effective and strategic.

Second You Need A Willing Intercessor

This process of sitting and hearing from the Lord takes diligence and patience. Intercession, while vital to the life of the body of Christ, is not a spiritual practice everyone will engage in. This is where the willingness comes into place.

Again, this is why I believe it is a mistake for a pastor to invite every church member onto an intercessory team. It takes maturity as a believer, specifically in the area of hearing the Lord speak. For people unwilling to take the time needed to hear and pray effectively, it will be a waste of time and energy with little benefit to the church. For this same reason, there may be people who go through seasons of life where they will step on and off your intercessory team. This is ok. Just make sure that those who are there are mature, able, and willing to stand in the gap for the body and ministry.

Third You Need To Release Them With Boldness

People willing to step into the intercessor role as part of their life in the body of Christ need to be released by their leadership to follow the Holy Spirit’s leading completely. While there will definitely be times church leadership will give guidance around a specific need to pray for (an upcoming event, a needy individual, or anything else), it will ultimately be up to the Spirit in how the need is covered.

They must have the freedom and the boldness to take what they hear from the Lord and go deeper into His presence (“in My face”) with the things He shares. While the leadership can guide how some ministers in the church do their work, the intercessor cannot be directed at all times. Instead, the leadership must be willing to flow with the intercessory team as the Lord guides them along.

If we do intercession well, the church will be fruitful in the mission of reconciliation (2 Corinthians 5:18).

Let’s Connect

If you want to more than just a blog, join me on social media for more #ChristianLife and #Gospel Leadership insights throughout the week. I can be found on Facebook, Instagram, WhatsApp and LinkedIn, and would love to see you there.

You can also make sure to never miss any future posts by subscribing to my newsletter below. I promise never to spam your inbox or share your info with others.

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© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Markus Spiske on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Malachi

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Author

The book was written by “Malachi,” though there are differing opinions as to whether this was in fact the prophet’s name, or simply a title, as the word means “my messenger.” The Hebrew word is used in two distinct ways in the book. The first acts as the by-line for the book in 1:1. However, in 3:1 the same word, “Malachi” is used to point to a future messenger, which could be either in reference to John the Baptizer or to Jesus Himself.

If the book is written by a man named Malachi, we do not know anything more about his personal life or background that this.

Date

The exact date of Malachi’s writings is another point on contention among biblical scholars. At least 4 dates are offered:

  • Before Nehemiah. Malachi uses the word ‘governor’ in 1:8, which some scholars take to mean that an Assyrian governor was still in control, and Nehemiah has not yet been commissioned by the King to take this post (see Nehemiah 4:14). He also does not speak on the issue of keeping the Sabbath; an issue which also arose later in Nehemiah’s time (see Nehemiah 13:15-22).
  • Before Ezra (but after the initial work on rebuilding the Temple had taken place). Sacrifices are being performed in the Temple incorrectly (1:7-10). Some scholars believe that Malachi’s condemnation of sin and incorrect worship practices predates Ezra’s reading of the law, since the people respond in repentance to Ezra’s proclamation.
  • Contemporary of Nehemiah: There is a similarity in the way both men were attempting to reform life and reestablish the faith in Israel, including the issues of tithing and intermarrying with foreigners.
  • During Nehemiah’s Absence (see Nehemiah 13:6). This idea is used to reconcile the use of the word ‘governor,’ as another would have taken the place of Nehemiah’s during his absence, with the similarities of focus between Malachi and Nehemiah.

Audience and Purpose

Despite the lack of an exact date, scholars all tend to agree the Malachi was writing during the time of Persian rule, to the returnees in the land. This would put him clearly within a generation of the work of Nehemiah and Ezra, if not a contemporary minister. His focus, then would be similar to that of other writers at the time: Ezra/Nehemiah, Haggai,  and Zechariah. His call is to restore true worship and holiness among God’s people, yet Malachi also focuses heavily on future prophecy as well, including many insights into the coming Messiah.

Major Themes

  • Covenant. Malachi puts a great emphasis on restoring God’s people to covenant relationship with God, through the keeping of the law.
  • Repentance and Correct Worship. Specifically, Malachi speaks to the issues of sacrifices, tithes, intermarriage, and divorce.
  • Messianic Prophecy.
  • God’s Glory and the Nations.

Key Scriptures

  • Malachi 1:11 — “For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the Lord of hosts.”
  • Malachi 3:1 — “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts.”
  • Malachi 4:2a — “But for you who fear my name, the sun of righteousness shall rise with healing in its wings.”

Outline

  • Malachi 1:1-5 — God’s First dispute: Concerning Edom
  • Malachi 1:6-2:9 — God’s Second dispute: Concerning the Priests
  • Malachi 2:10-16 —God’s Third dispute: Concerning Unfaithfulness
  • Malachi 2:17-3:5 — God’s Fourth dispute: Concerning the Messenger of the Lord
  • Malachi 3:6-12 — God’s Fifth dispute: Concerning Tithes
  • Malachi 3:13-4:3 — God’s Sixth dispute: Concerning the Day of Yahweh
  • Malachi 4:4-6 — Summary and Final Prophecy

Gospel Summary

The gospel message can clearly be seen in Malachi in verses 2:17 to 3:5. He begins by pointing out that sin is the norm among the people, and it is exhausting to God to see His people neglect their diving calling and destiny: 

“You have wearied the Lord with your words. But you say, “How have we wearied him?” By saying, “Everyone who does evil is good in the sight of the Lord, and he delights in them.” Or by asking, “Where is the God of justice?”

Malachi 2:17

This one verse summarizes everything Malachi has been calling out up to this point, in the sins of the priests and the unfaithfulness of the people (1:6-2:16). However, he immediately begins promising another “Malachi” (“my messenger”) who will come and fully restore God’s covenant with the people.

“For he is like a refiner’s fire and like fullers’ soap. He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the Lord.”

Malachi 2:2b-3

The book finishes by identifying this coming “Malachi” to another Elijah, who will not only preach the law, as all prophets before Him, but who would actually restore the hearts of mankind to God and reestablish right relationship among men (see 4:2-6).

In the Protestant cannon of scripture, Malachi is the last minor prophet in the Old Testament. His words are followed by 400 years of silence, until the next words we hear in scripture is “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham,” as the gospel writer proclaims that God’s final messenger — the promised Messiah — had come (Matthew 1:1).

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Zechariah

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Author

Most scholars believe the first eight chapters of the book were written by the prophet Zechariah. However, chapters 9-12 shift focus to the future of Israel. As they do not contain any direct dates or by-lines, some believe another prophet possibly added these chapters at another time. Many scholars, however, argue that ancient textual witnesses, geographical and historical references in these chapters, and continuity of writing themes should be enough to determine a single author of the book as a whole.

Zechariah’s name means “The Lord Remembers.” This name is common in the Old Testament (more than 30 times), and many scholars have linked this prophet Zechariah with others, often leading to much confusion. What we do know is that the book of Zechariah and Ezra both link him to his grandfather, “Iddo,” (though Ezra says only “son of”). Many scholars believe this to be the same Iddo who returned with Zerubbabel and Joshua in Nehemiah 12:4 and 16, making Zechariah a descendant of the priestly line.

Date

Reading the superscriptions given in chapters 1:1,7 and 7:1, we know for sure that the first eight chapters of the book were written between October 520B.C. and December 518B.C. Zechariah was a contemporary and likely direct companion of the prophet Haggai. (See my commentary on Haggai for more on the situation surrounding these writings.) However, we do not know, with any certainty, the writing dates for chapters 9-14.

Audience and Purpose

Zechariah was most likely a returnee from Babylonian captivity and was prophesying to other returnees living in Jerusalem. The first eight chapters align with the book of Haggai, calling them to finish the rebuilding of God’s temple. (See my commentary on Haggai for more  information on this work.) Many of Zechariah’s prophetic dreams are extremely complicated to understand and are interpreted by the presence of an angel, though others are left without clear interpretation or clarity.

Chapters 9-14 shift focus to prophesying against the nation of Syria, its cities, Damascus, Tyre, and Sidon, and against Philistia. The promise of destruction and cleansing is also scattered with promises of a new King-Priest coming to Jerusalem, riding on a donkey, and reigning over the nations in power and in peace. In this section of the book, the author’s focus on the temple is greatly minimized, as the rise of this coming King-Priest becomes the primary focus of Jewish life and in God’s Kingdom work.

Major Themes

  • God’s Promise of Restoration
  • God’s Faithfulness
  • God’s Glory and the Salvation of Nations. This is seen especially in Zechariah 14.
  • Messianic Prophecy. Zechariah has a lot to say about the coming Messiah, including being the first Old Testament prophet to link the promise of a Davidic-line King with a High Priest (see Zechariah 6:11-15). Zechariah 9-14 is the most quoted section of any Old Testament prophet by the New Testament.

Key Scriptures

  • Zechariah 9:9 — “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.”
  • Zechariah 13:1 — “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.”

Outline

  • Zechariah 1:1-6 — Prophecy Calling God’s People to Repentance
  • Zechariah 1:7-6:15 — Eight Night Visions and A Sign
  • Zechariah 7:1-8:23 — Four Prophecies Calling God’s People to Justice
  • Zechariah 9:1-14:21 — Two Prophecies Concerning Salvation and a King

Gospel Summary

Though the first eight chapters of Zechariah deal with the immediate needs of rebuilding the temple and right worship of God in Israel, there is a shift in chapters 9-11, which brings the reign of Messiah into focus. Though the nations would attack the people of God, the coming King-Priest whom God raises up will be victorious over them. God will bring restoration to His people.

In chapters 12-13, many other prophetic declarations are made, pointing to Jesus, including:

  • The House of David mourning over “the one who is pierced” (12:10-14).
  • A fountain being opened to cleans the people of sin and uncleanliness (13:1-6).
  • The “shepherd” who is struck down, as his sheep scatter (13:7-9). Jesus Himself quotes this passage regarding His death in Matthew 26:31 and Mark 14:27.

The book ends with an eschatological view of the New Jerusalem and the last days, as the Kingdom of God if fully established on the earth. 

The New Testament writers make clear that they viewed Jesus as the fulfillment of Zechariah’s prophecy.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

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Exposing The Heart of Idolatry

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For the last couple of weeks, I have been looking at idolatry (here and here) and how many times our hearts are captured by things that are not God, nor are they worthy of our worship. I have received a lot of great feedback from some of you, sharing your own struggles with idolizing ministry and other things. Some have shared how the Lord has been speaking to them some of these same things for this season of life. And some of you have written emails to discuss some of the nuances of idolatry. I am grateful for all of it!

I want to take some of this feedback (questions, comments, and advice) I have received and go a little deeper into what idolatry is and how we guard our hearts and minds against getting to that place.

Old Testament Idols

Throughout the Old Testament, discussions about idolatry were centered on actual carved idols, made of wood or stone. These were human-created images representing the various gods of the nations. In some cultures, idol-making was a huge business.

Concerning one question I was asked, my personal belief is that the pagan gods whom the idols represented were not just figments of human imagination. I believe they were actually heavenly beings, given authority to rule in the earth, but were acting in rebellion against God. (For examples, see Luke 4:5-6, Deuteronomy 32:8, and Psalm 82. I also recommend the book “The Unseen Realm” by Michael S. Heiser for deeper study on this topic.)

Whether these were real demonic beings or simply human creations, we must understand that people really did worship these idols. They really prayed to them and trusted them for their own security and blessing. They really sacrificed to them, sometimes even their children (2 Kings 17:31, Isaiah 57:5).

These idols had so captured the people’s hearts that they would give or do anything in worship of them.

What Makes Something An Idol?

This kind of veneration and service to these false gods goes beyond a surface level of sinfulness. This was not that people would occasionally give lip service to a false god or would just go to enjoy a party that might have been thrown in some false god’s name.

No. What raises this to the level of idolatry rather than simply sin is that the people came to love their idols. Their whole lives were wrapped around that thing. This is why over and over again when speaking to the issue of idolatry, the Lord condemns His people as prostitutes and whores! (You can find examples in Psalm 106:39, Jeremiah 3:1, Ezekiel 16:16, Hosea 4:12, et al.)

Though the form our idols take has changed over the millennia, the fact that we love things in the place of God has not!

Idolatry is a Love Issue.

One of the pushbacks I received from the first post on ministry idolatry was that as Christians, our hearts have been fully restored by the Lord in salvation. Therefore, our hearts are not where the problem lies, but it is a problem of mindsets. We must “be transformed by the renewing of our minds” and “set our minds on things that are above” (Romans 12:2 and Colossians 3:2).

The problem is that other places in the New Testament continually remind us to establish, purify, and guard our hearts! Just look at Romans 1:21-25; 6:17, 10:10; Ephesians 1:18, 3:17; Philippians 4:7; Colossians 3:15; 1 Thessalonians 2:3-4, 3:13; 2 Thessalonians 2:17, 3:5; 1 Timothy 1:5; Hebrews 10:22; James 5:8; 1 Peter 3:15; 1 John 3:19-21.

Jesus Himself said that the fruit of a person’s life comes not out of the mind, but from deeper inside them; inside their hearts — the core of their being.

“The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.”

Luke 6:45

Sin is a Mind Issue

I am not at all discounting that the mind has a major part to play in our sanctification. Most of our daily battles with sin come from mental temptations. Even Peter’s denial of Jesus was because his mind was in the wrong place (Matthew 16:23). This is why, when I discuss repentance, I am quick to point out that the Greek word, metanoia, carries the idea of first changing one’s mind, and their actions will follow.

In fact, just a few months ago, I wrote a whole series on spiritual warfare, beginning with an article called “the battle of the mind.”

My point here, however, is that when something goes to the level of “idolatry,” it has moved from a temptation issue to a love issue. When a person “loves” something at the level only God deserves, it becomes an idol, and begins to take control of aspects of their lives where only Christ should be ruling!

If sex becomes my idol, I move from God’s design to worshipping sex with my whole being. I will look for any willing partner. I will get addicted to pornography. I will start frequenting sexually promiscuous stores and businesses. When sex becomes god, our lives will fall in line to worship it.

When money becomes my idol, I will become greedy rather than charitable. I will exploit others to gain access to this god I worship, including shady business tactics, Ponzi schemes, and worse!

The same can be said of any idol!

Demonization Follows Idolatry

One other major issue to be aware of is that behind every false idol we prop up in our lives, there are still demonic forces attached that will seek control of our lives. For example, behind the god of sex is a spirit of lust and perversion. Likewise, behind a god of money is the spirit of mammon.

The same can be true of most things. As we give our hearts to worship and love something other than God, we open ourselves up to the spirit world and often give control of those areas of our lives to demons! (Though I intend to write more about demonization and deliverance in the future, for now, I would highly recommend the book “Healing Through Deliverance” by Peter Horrobin. It is the best resource on the subject, including the question, “Can a Christian have a demon,” that I know of.)

Core Idols

Moving back to a broad view of idolatry, then, we must be aware that even as believers, there will be temptations in our hearts to love, worship, and live for certain things as replacements for God. Though we may not worship wooden figurines, statues, or in a Parthenon of gods, our culture still has idols we give in to all the time. I won’t even dig into sports teams, celebrity culture, or political activism. I want to go broader than that.

A few years ago, when I was still on staff at a church in Texas, much of our time in personal counseling with people was spent digging below the surface level of sin to root out if there was a “core idol” operating at the heart level, which was affecting the mental level of the person toward sin. The four core idols we looked for, more than any other, were power, comfort, security, and control. These are things that people don’t just stumble into as sin. These are things people hid in their hearts as the things they live for.

Power

The idol of power encompasses a love of success, money, and social status. It is a heart that desires to be elevated above other people in pride and arrogance. This is the core idol Naaman struggled with in last week’s post.

In the church, the idol of power is very often connected with a religious spirit. There is no freedom, only rules and regulations which must be followed, or else you are “out of alignment.”

Comfort

The idol of comfort is a heart that values my own ease over anything else. Greed may be involved, but not always. It may simply be a love for “me time” over a heart to serve the Lord and others.

As a missionary, I can tell you for sure that many in the Western world struggle with the idol of comfort when it comes to getting involved in cross-cultural missions. To give financially to global missions is a “sacrifice” rather than a “privilege.” To actually go visit a “third-world” country on a mission trip is unthinkable because it directly challenges this idol.

The idol of comfort comes out in many ways. Some people live with a general sense of entitlement about their comforts. Others “work hard to build the life” they want. Both of those may still be an idol.

Security

The security idol is another major player in most of our lives. Just look at how the world has transformed in the last few decades. Warning labels have popped up on everything from heavy machinery to disposable coffee cups. Children are not allowed to do many of the things I did as a child in the late ‘80s and early ‘90s.

In the realm of faith, where the early church boldly went into the world, facing persecution and martyrdom, our fear of creating enemies keeps us quiet about the gospel in the least-confrontational environments.

Security isn’t just about not getting physically hurt, either. Emotional wounding, traumatic experiences, or just the risk of getting offended has shut down people’s lives and love for God. Instead of resting in the shadow of His wings, we create safe spaces where we can hide so nothing can hurt us.

Control

Probably the biggest core idol of the four, the need to be in control is the one worshipped universally by people, at one time or another, in life. I will go anywhere or do anything so long as I remain in control. As soon as I am no longer in charge of myself and my faculties, then this idol begins to fight back.

I cannot think of any other false idol worshipped in the American church as that of “control.” After all, it is the American spirit — independence and self-reliance. It is the promise of having “my rights,” and no one else can tell me what to do. Just look at any “Karen” video on social media, and you will see this idol at work.

Guarding Our Minds and Hearts

For the Christian, then, whose heart is supposed to be captivated by Jesus and whose mind is being transformed by His Holy Spirit, we must come to understand that we must guard both!

We must fill our minds with righteous and holy things, just as the Word of God instructs (Philippians 4:8). So much of our battle with sin, temptation, and the devil has to do with letting our minds wander and, at least in the moment, forgetting who we are in Christ. Where we allow our minds to go, our lives will follow.

Still, though, at a deeper level, we must do a heart check from time-to-time, to make sure that it is still Jesus sitting on the throne.

Returning to First Love

My mind goes to Christ’s rebuke of the church of Ephesus in the book of Revelation. The Lord says:

“I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false. I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary. But I have this against you, that you have abandoned the love you had at first.”

Revelation 2:2-4

The Lord recognized that the church had a hatred of sin and evil and had gone out of their way to protect themselves from being infected from false teachings and lies from the enemy at the mental level. However, His condemnation comes at the heart level. “You are losing your love for Me!”

In the midst of their toil to live faithfully to the gospel, Jesus was losing His place at the center. That is idolatry.

For us, today, we must check our hearts and make sure Jesus is really the one we love. Jesus, who is our King, must be given the power over our lives rather than holding it for ourselves. The Holy Spirit of God must be our comfort, just as Jesus promised He would be. The covering of God’s love must be our security. And when we call Him our Lord, we must lay down our control and let Him be the one who guides our every step.

The Bible says, “love covers a multitude of sins” (1 Peter 4:8). Jesus loved us so perfectly that all of our sin has been covered and dealt with. Now it is time for us to find complete freedom from idolatry, as we love Him back completely.

Let’s Connect

If you want to keep in touch, join me on social media for more #ChristianLife and #Gospel Leadership insights throughout the week. I can be found on Facebook, Instagram, WhatsApp and LinkedIn, and would love to see you there.

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© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by DESIGNECOLOGIST on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Haggai

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Author

The book is written by “Haggai the prophet” (1:1). Beyond this simple introduction, not much is know about the man.  There is no description of Haggai’s family line, geographic association, or other information about him personally. 

His name means “festal.”

According to Jewish tradition, Haggai is listed amongst the last of God’s prophetic witnesses (1 Maccabees 9:27). According to some early Christian writers, Haggai came from a priestly bloodline, although there is no evidence for this claim.

Some textual traditions have also linked Haggai as either the author or co-author of Psalms 111, 125-16, and 145-148, though not all of these traditions agree to which ones Haggai may have been part of writing. All the evidence linking him to the Psalms is questionable. The link was likely made at a later date based on popular traditions at the time.

Date

Haggai was a post-exile prophet, preaching about God’s restored glory to Israel after the release of captivity, after Babylon had fallen to the Persians in 539B.C. The first Jews returned to their homeland under the edict given by King Cyrus (see Isaiah 45). Those early returnees began the reconstruction of God’s temple under the leadership of Ezra (Ezra 6:3-5), however the work was no complete. The work is halted when Darius the Great takes the throne.

It is at this time that Haggai comes on to the scene. He specifically begins his prophesy in August of 520B.C. (specific date given in Haggai 1:1). His book is completed by December of the same year (see 2:10 and 2:20).

Audience and Purpose

Haggai was writing to the retuned Jews living in Jerusalem who, though they were rebuilding their own homes and restoring life in the land, they were ignoring God’s temple, and by implication, the full return to faith and worship (1:2-11).

Contrary to the way God’s people usually responded to Old Testament prophets, the people do obey Haggai, and rebuilt the temple (1:12-15). Haggai goes on to prophesy the return of God’s glory to the temple, greater than before (2:9), a renewed peace in the land, and God’s blessing on the people.

This rebuilt temple would be dedicated in 516B.C; exactly 70 years after Solomon’s temple was destroyed (see Ezra 6:15 and 2 Chronicles 36:21).

Major Themes

  • God’s Promise of Restoration.
  • God’s Faithfulness.
  • Fulfilled Prophecy. Seventy years for the land to rest was prophesied by Jeremiah (2 Chronicles 26:21). The rebuilt temple marks the completion of this period, from the destruction of Solomon’s temple, to the dedication of the new temple.
  • God’s Glory and the Nations. Haggai does not end his book by simply prophesying God’s glory to Israel, but that all the nations would share in in (2:7).

Key Scriptures

  • Haggai 2:6-7 — “For thus says the LORD of hosts: Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land. And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the LORD of hosts.”

Outline

  • Haggai 1:1-11 — Prophecy Concerning the Rebuilding of God’s Temple
  • Haggai 1:12-15 — People’s Response to the Prophecy
  • Haggai 2:1-9 — Prophecy Concerning the Latter Glory of the Temple
  • Haggai 2:10-19 — Prophecy Concerning Holiness, Repentance, and Blessing
  • Haggai 2:20-23 — Prophecy Concerning Zerubbabel

Gospel Summary

The destruction of the temple in Jerusalem was the lowest point in Israel’s history, as all of life centered on temple worship. However, with the reconstruction of a new temple, and a promise of God’s glory, greater than before, there is hope. People are pulled out of passivity and restored to a passion for worship and faith.

Jesus would stir pall the emotions Israel felt in the destruction and rebuilding of this temple when He would speak of Himself in hidden language: “Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken” (John 2:19-22).

Haggai’s promise that the latter glory would be greater than the former (2:9) finds its fulfillment in Christ and His people, who are the true temple of the Holy Spirit, where the glory of God dwells on earth.

Haggai prophesied that God would restore Israel’s glory, shaking the nations and that all people would worship in the restored temple. We see the true fulfillment of this promise when Simeon holds the baby Jesus in Luke 2:32, and sees in him “a light for revelation to the Gentiles, and for glory to your people Israel.”

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Bible Basics

Zephaniah

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Author

The prophecies in the book were written by Zephaniah, whose name means “he whom the Lord protects or hides.” Some speculate that the book may have been compiled together at a later date. Some also believe that 3:14-20 were added during or post-exile. The entire book is written in the form of Hebrew poetry.

Zephaniah introduces himself with a genealogy, which is unusual for the Old Testament prophets. Some believe the reference is to show himself as the great-great-grandson of Judah’s King Hezekiah (1:1). Others who do not believe this to be the case argue that there is no historical evidence, or later Jewish tradition to confirm this. Some believe  the prophet included the genealogy to show that he was a full-blooded Jewish man, due to the fact that his father’s name, “Cushi,” can be mistaken to mean he was Ethiopian.

Some scholars have tried to make a connection between the prophet Zephaniah and the priest named Zephaniah who was killed during the Babylonian invasions in 2 Kings 25:18–21 and Jeremiah 52:24–27. This connection, however, cannot be confirmed.

Date

The book’s introduction states that Zephaniah ministered during the reign of King Josiah (1:1), who ruled Judah from 640-609BC, and who sought to reform Judah back to a godly nation. This makes him a contemporary of Jeremiah, Nahum, and Habakkuk.

Due to the book’s beginning by condemning the sins of Judah and Jerusalem in “bowing down” to Assyria (1:5),  which was the way of life under King Mannaseh, some believe that Zephanaiah’s prophetic ministry began before Josiah became King; though this is uncertain. His prophetic decrees include predicting the complete downfall of Nineveh (Assyria) to the Babylonians (2:13-15), which happened in 612BC, though, again, the exact date of his prediction is also uncertain.

Audience and Purpose

Zephaniah was writing to the southern kingdom of Judah, although his prophecies also involve the surrounding nations, declaring both God’s impending judgement (which would come in 587BC) and promising a hope for future restoration.

Major Themes

  • Prophecy.
  • God’s Sovereignty over the Nations. Zephaniah’s prophecy specifically includes reference to  God’s judgement on people from all corners of the map. From Judah, Philisia (2:5-7) is to the west, Moab and Amon (2:8-11) are to the east, Cush (2:12) is to the south and Assyria (2:13-15) is to the north.
  • Sin and Judgement. As do the prophets, Zephaniah speaks about “The Day of the Lord.”
  • God’s Promise of Salvation and Restoration.

Key Scriptures

  • 3:16-17 — “On that day it shall be said to Jerusalem: “Fear not, O Zion; let not your hands grow weak. The LORD your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing.”

Outline

  • Zephaniah 1:1-3:8 — Prophecy Concerning The Day of the Lord
    • Zephaniah 1:1-2:3 — Prophecy of God’s Judgment on Judah and Jerusalem
    • Zephaniah 2:4-3:8 — Prophecy of God’s Judgement on the Nations
  • Zephaniah 3:9–20 — Promise of Global Salvation

Gospel Summary

Though Zephaniah is one of the final voices declaring the downfall of Judah and Jerusalem to the Babylonians and “the Day of the Lord,” the gospel hope is found in the final section of his writing where the Lord promises many things to come after His judgement: He would purify the speech of all people to worship Him (3:9). He would bless those who “humble” themselves and trust Him (3:11-12). He would establish Himself as King over Israel (3:15); and He would gather His people from the exile where they were being sent, and establish them among the nations (3:20).

Though the immediate hope of the people would have been that these things would come after their time in exile in Babylon, we now know that these promises would not be fulfilled until the coming of Christ who offers salvation to those who humble themselves and trust Him as Savior. Those of us who believe in Him are now awaiting the fulfillment of these promises at Christ’ final return in power, as Messiah-King.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

Hab

Habakkuk

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Author

The book was written by Habakkuk, who is identified as a prophet (1:1). Although not much is known about Habakkuk’s personal life, some have speculated that his in-depth knowledge of the Temple ministry could only come from working as a priest. Others have proposed that Habakkuk may have been a member of the Temple musicians, as chapter 3 of the book is written as a victory hymn.

Although many throughout history have tried to connect Habakkuk with the Habakkuk in the apocryphal book of Bel and the Dragon, who delivered porridge to Daniel in the lion’s den, this connection is chronologically impossible.

Date

Although a range of dates are proposed, it is clear that the book was composed after the Babylonians successfully overthrew Assyrian rule in 625B.C; and likely before the death of King Josiah in 612. Still, some scholars put the writing date even later, following the Babylonian defeat of the Egyptians in 605. It is clear from the prophetic content being produced that the book was finished well before the fall of Jerusalem to Nebuchadnezzar in 587. 

This timeframe would make Habakkuk a contemporary of Jeremiah, Zephaniah, and Nahum.

Audience and Purpose

Although the book would have been published for the people of Judah, living at the time of the writing, to prophesy the Word of the Lord about Judah’s coming destruction, the book itself seems to be the prophet’s personal prayer journal as he dialogues with the Lord, and also records his own song of praise for God’s righteousness.

Major Themes

  • Prophecy
  • God’s Righteousness
  • Human Evil
  • Sin and Judgement
  • Sovereignty of God. Although Habakkuk does not understand God’s ways, the book shows a great need to trust Him and His control of all things.

Key Scriptures

  • Habakkuk 2:4 — “Behold, his soul is puffed up; it is not upright within him, but the righteous shall live by his faith.

Outline

  • Habakkuk 1:1-4 — Habakkuk’s First Complaint
  • Habakkuk 1:5-11 — God’s First Response
  • Habakkuk 1:12-2:1 — Habakkuk’ Second Complaint
  • Habakkuk 2:2-20 — God’s Second Response
  • Habakkuk 3:1-19) —Habakkuk’s Prayer (Psalm)

Gospel Summary

As Habakkuk lives in a time when even the remnant of God’s people in Judah are living in sin, the prophet cries out for God’s justice. However, when the Lord declares He will use the Babylonians (Chaldeans) to bring judgement on Judah, just as the Assyrians brought judgement on Israel, Habakkuk’s theology is challenged. How can God use one unrighteous people to bring judgement on another, and especially a faithless pagan nation such as Babylon to bring judgement on His chosen people?

In His grace, God responds to Habakkuk’s questions by declaring His own righteousness and sovereignty, which go far beyond human comprehension. Much like God’s response to Job in Job 32-41, the Lord does not demonstrate a need to explain Himself to Habakkuk. And in the same way as Job, Habakkuk’s only possible response is to humble himself and worship the Lord.

As Habakkuk ends the book by declaring God’s judgement on the Babylonians (and by implication, on all ungodly nations), it stirs in us the faith that God will keep His word, judge the evil in the world, and sustain the righteous, “who live by faith” in Him (2:4). This, of course, points to the Messianic promises made throughout the Old Testament, and fulfilled in Jesus Christ.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Carolyn V on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

1622535547.7417831-0093C32E-07FF-4AA8-9E48-279DF29A4701

Overcoming Spiritual Anxiety and Depression

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In the recent series on God’s Kingdom, we talked about the many evidences that Jesus was, in fact, the promised Messiah who was to come. In Luke 4, He stands in the synagogue in Nazareth, and reads a well known passage from Isaiah 61, before announcing that He was the fulfillment of this promise:

The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the LORD’s favor…

Isaiah 61:1-2a

For the Jewish hearers in Nazareth, there would be no doubt that Jesus was claiming to be the Messiah, as this was one of the most famous passages concerning the work Messiah would do. They were so shocked by His proclamation, in fact, that they drove Him out and attempted to kill him for blasphemy!

Much to their surprise (and disdain), the gospels and history record that Jesus did all these works, and more. It is this “more” that I’d like to focus on today.

As you continue reading in Isaiah, the prophet goes on to give another very big promise, which I believe many of us need, today, more than ever. This promise was to give

…the oil of gladness instead of mourning, the garment of praise instead of a faint spirit…

Isaiah 61:3

Or as the old KJV says,

…the garment of praise for the spirit of heaviness…

Mental Health is in Focus

I am truly glad that we live in a day where the mental health of an individual is a priority in western culture. While I don’t agree with the over use of medications for every problem a person may have, I do fully support counseling and therapy for our issues. Still, I want us to understand that these emotional “diseases” are not new, and that the Bible does address them.

For those of us who follow Jesus completely, we would do well to understand that He promised to heal us mentally, as well as physically. With that in mind, I want us to understand what a “spirit of heaviness” is — a problem many of us face — and then look at the solution we have in Christ to overcome.

A Spirit of Heaviness

When the Bible uses this word “faint” or “heaviness,” it is actually the Hebrew “keheh,” which best translates to English as “colorless,” “dull,” or “dark.” This “spirit” has been associated, throughout Christian history in many scholarly works, with a number of mental disorders including depression, anxiety, and a constant feeling of overwhelm.

I agree with this connection, but I think it will be most helpful to understand why this understanding has come about. To do that, we must dig a little deeper.

The word “keheh” is taken from a root word (“kahah”) which means to “grow dim, faint, or go blind.” We must understand this root, so we are not just thinking of “fainting” feeling heaviness.

In other passages, we see the Bible using “keheh” in situational contexts1. It is first used to describe the “dimming” of the High Priest, Eli’s eyes.

At that time Eli, whose eyesight had begun to [keheh] so that he could not see…

1 Samuel 3:2

In another passage, the word is used to refer to a candle whose flame was going out.

a bruised reed he will not break, and a [keheh] wick he will not quench…

Isaiah 42:3

It is with these examples in mind, that I believe we get to the core effects of “a spirit of heaviness.” Namely, when a spirit of heaviness comes, it takes away your ability to see clearly in regards to what the Lord is doing in your life.

Spiritual Depression and Anxiety

When we talk about depression and anxiety in a spiritual context, I cannot think of a more clear picture of the fruit of these things than to say they make it impossible to see God’s hand at work.

Anxiety is blinding to what God is doing in our life. Whether its caused by work, relationships, finances, or any other number of issues, anxiety pulls us into the place of worrying about and working to overcome these issues. Rather than trusting God in these moments, when anxiety takes root, we begin looking to and trusting ourselves. Our view of God is diminished, and we are blinded to His hand at work.

For me, seasons of anxiety are often followed by depression. It is connected to a feeling of sadness, when the reality sets in that I am unable to control all the things going wrong.

I believe this is true for most people who deal with depression. It is situational. (I am not ignoring the cases of chemical imbalance, but that is not the majority of depression in the world.) For most people, depression usually stems from the feelings of overwhelm and being out of control of your life, until hopelessness sets in. Depression, at its core, robs us of the security and joy of knowing and trusting that the Lord has our best intentions in mind, and is working for us!

When we get lost in depression and anxiety, the effects are the same. We are blinded to the Lord’s work and leading in our lives. We “go dim” in our spiritual vision.

God’s Answer is Praise

When Isaiah talks about overcoming the spirit of heaviness, He doesn’t talk about it in terms of a process or learning acceptance. Instead, he writes that in the Messiah, we will have a complete replacement take place. He will remove the spirit of heaviness by giving us a “garment of praise.”

Literally, this Hebrew phrase means that we will be wrapped in “the mantle of songs of praise.” That means to overcome the spirit of anxiety, we cover our lives with out-loud, active praise for all that God has done and is doing in our life.

Praise takes the dullness in our spiritual eyes, and does replacement surgery by fixing our focus back on the hand of the Lord at work. Praise is the defense for the blindness that allows anxiety and depression to take hold!

When we cease to cover ourselves with praise — focusing on what God is doing — we lose our correct sense of vision. What we should see spiritually (God working on our behalf) is replaced by a hopelessness and overwhelm as we feel the need to work for ourselves in God’s place. However, when we reestablish ourselves in the garment of praise, that heaviness leaves!

This Is Not a Process; It Is a Habit

Since we are used to thinking about mental health issues in terms of disease and treatments, most of us default to looking for incremental change. That is not how things work when dealing with the spirit of heaviness. Remember, when we draw close to God, resisting the enemy, he flees (see James 4:7). It is an immediate release from bondage! Praise will bring an immediate breakthrough to our “dimness.”

Freedom from the spirit of heaviness is not a process of overcoming. Rather, it is a process of remaining free by building a habit of praise into our lives!

So what does that look like?

It could mean many things!

For some people, this means surrounding themselves with praise-reminders. It could be keeping worship music on in the background throughout your day, so those songs will remain on your lips. It might mean posting scriptures or other items around your office or home, that draw your heart toward the Lord, and bring you into a posture of thanksgiving.

For other people, writing their praises down is the most effective way to build the habit. We see this habit in David, as he wrote so many of the Psalms in scripture. Song writing or writing poetry are great ways to write out our praises to the Lord. If you aren’t that artistic, it may simply mean keeping a journal, recounting every blessing God has given you throughout the day. Beware, though, the list will be loooong, once you get started!

I think the simplest way to wrap yourself in the garment of praise, is to make it an ongoing part of your daily prayer times. Tell Jesus “thank you,” out loud, for every single thing that comes to mind to be grateful for. This is especially true if you are in a season of anxiety and depression right now.

When God really began to teach me this lesson a few weeks ago, I was dealing with the spirit of heaviness, and after studying and praying and doing everything else, I realized the necessary step was to just get started. I stood up, lifted my hands to the Lord, and just began to say “thank you.” My breakthrough came quickly.

Praise Him for the Anxiety-Inducing Items

When I find myself in anxiety, it is usually wrapped up in a lack of finances for our missionary works in East Africa. There is always so much to do that our bank accounts usually remain near $0. So to do away with the spirit of heaviness, I must praise Him for the fact that He has always provided for us when we have a need. I thank Him for the opportunities we have to minister to people, churches, and communities. I thank Him for our donors and financial partners. Not in a vague way, but by name! I go through the list, and say “thank You” for as many people as He has allowed us to serve or to partner with us.

Other times, my anxiety comes with family issues — my wife and I arguing or my kids being disobedient and not listening to us. I can either let the frustrations take hold and the heaviness build, or I can turn my gaze back on the Lord, and begin to thank Him for my wife, my kids, our home, our friends, the fact that we have electricity, running water, hot water! (Remember, I live in East Africa). I thank Him that we are healthy, that my kids are growing, are smart, are learning to love Him, and more!

My point is that when a spirit of heaviness attacks, the quickest way to overcome is to praise God, immediately and out loud, and specifically for the areas of our lives where the heaviness is attacking!

Rebuke the Enemy

As one final reminder, after you have put on the garment of praise, don’t forget to take authority in the name of Jesus, and rebuke the spirit of heaviness (spirit of depression, anxiety, etc.) and command it to leave you alone. It has no place in your life, and you have the right, in Christ, to command it to go.

The Lord does not want you to live under the oppression and heaviness of the enemy. He doe not want you to live blindly, oblivious to the ways He is moving and working on your behalf. You simply must become more aware of it, moment-by-moment, day-by-day, and you do that by clothing yourself in praise.

Don’t wait. Do it now…

Let’s Connect

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You can also join me on various social media platforms for more #ChristianLife and #GospelLeadership insights throughout the week. I can be found on Facebook, Instagram, Parler, and LinkedIn, and would love to see you there.

1 Note: although some people try to bring a connection between the “spirit of heaviness” and the “harmful spirit from the Lord” placed on Saul (1 Sam 16:14), there is no connection in the Hebrew language.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Stormseeker on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

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Video Teaching: The Four Levels of Discipleship

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This week, instead of writing a blog post, I have decided to sit down and do some live teachings on the Disciple-Making Mindset, and the four levels of discipleship that I have been training on in East Africa for the last few years. You can join me everyday for the live teaching on Facebook, YouTube, or the Happs App; or catch the rebroadcasts below.

As a part of this week’s teachings, I am also making available, “The Global Outreach Discipleship Handbook,” which contains the subjects I am sharing this week, and so much more. I hope the videos, and the handbook bless you and your ministry work.

CLICK HERE TO DOWNLOAD THE DISCIPLESHIP HANDBOOK

Video 1: The Disciple-Making Mindset

In this first video of this series, we dig into the Great Commission’s command to “make disciples,’ and then take a look at how the process of discipleship imitates life from birth, through adolescence, to adulthood.

Video 2: Discipling the Lost (Level 1 Discipleship)

In this video I discuss how to “Disciple The Lost,” or what I call “Level 1 Discipleship.” I share two practical ways to present the gospel message as well as the need to use our personal testimony to reach those around us.

Video 3: Discipling New Believers (Level 2 Discipleship)

In this video I discuss how to disciple new believers (what I call Level 2 Discipleship). Two keys are helping them get free of any bondages to the devil, and helping them lay a foundation for their faith through basic, topical teachings.

(The book on Deliverance I mentioned is “Healing Through Deliverance,” and can be found on Amazon here.)

Video 4: Discipling Growing Believers (Level 3 Discipleship)

In this video I talk about how to do discipleship with growing believers (what I call Level 3 Discipleship). At this stage we must teach them how to study God’s Word and how to hear God’s voice for themselves. They are not new-born Christians anymore. We must help them learn to care for themselves spiritually.

(The book I recommend in the video, “4 Keys to Hearing God’s Voice,” can be found on Amazon here.)

Video 5: Discipling Mature Leaders (Level 4 Discipleship)

In this video I talk about how to transition mature believers into servant-leaders in the body of Christ. As we begin to help them develop a vision to serve others, we must also help them identify and grow in their Holy Spirit giftings. Then we must begin to impart to them, the vision for ministry leadership which God has given to us. Some will stick with you forever. Others you will need to release and commission to serve God in other ministries, but either way, you must love them into spiritual adulthood as a good father or mother in the Lord.

CLICK HERE TO DOWNLOAD THE DISCIPLESHIP HANDBOOK

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by LinkedIn Sales Solutions on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

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