Barth said this in response to being asked to avoid political issues when delivering lectures in Holland at the time that the Nazis were gaining control in Germany. His comment rings true today. With our culture shifting so dramatically and rapidly, one is not required to reference a particular issue by name. All one needs to do is quote a passage from Scripture and chances are a current political/cultural trend will be confronted and rebuked.

One time I had the opportunity to hear him praying.  Good God, what spirit, what faith was in his words!  He prayed for things with such reverence- as befits God- and with such hope and faith that he seemed to be holding a conversation with a father or a friend…..My soul was set on fire with such a singular passion to hear him speak with God in such a friendly, serious and reverent manner.  And…he was quite certain that everything for which he prayed would come about.”[i]

Martin Luther was an ecclesial theologian[ii] writing and conversing with other theologians while actively preaching and meeting the pastoral needs of his community.  Due to his particular ministry setting, his theology has come to us largely through his pastoral writings and preaching and his theology addresses practical issues that the academy rarely addresses today.   Mark Rogers notes that “Luther’s writings comfort women who had suffered miscarriages, encourage the dying, counsel the tempted, encourage the suffering, and much more. In his voluminous works, Martin Luther addresses many ‘practical’ matters with the full-orbed, biblical theology of a theologian, the passion of a persecuted Reformer, and the heart of a parish pastor.”[iii]  It was that “persecuted Reformer” that I had studied while in seminary but it is his “heart of a parish pastor” that I have come to most appreciate.

            Timothy Keller, in his book “Prayer: Experiencing Awe and Intimacy with God,” explains that after reaching his middle-aged years he came to the realization that his personal prayer life was severely lacking and in need of attention.  While there were many modern books on the subject, Keller says he deliberately avoided those books and, instead, revisited the historical texts of Christian theology that he had studied as a young student.  This time, however, he was looking for answers to questions that he was not asking back in those days.  Questions regarding prayer and the experience of God were at the foremost of his mind and, as a result, he writes “I discovered things I had completely missed.”[iv]  

            I was reading Keller’s book because, like him, I knew that my own prayer life was anemic and in need of reviving.  I could identify with a survey conducted by Ellison Research which found that just 9 percent of pastors under age 45 are very satisfied with their prayer life and, of the ministers between the ages of 45 and 59, only 13 percent say that they are.[v]  Knowing that a church’s ministries often reflect the pastor, I could understand why a Lifeway study found that, when ranking the most important ministries in their churches, prayer received only 5 percent of the vote by those surveyed[vi] and I did not share the surprise of an African church leader who, after visiting American churches commented: “I’m surprised by how little prayer I witnessed.”[vii]

            I needed help and I decided to follow Keller’s example.  I put down his “modern book” and, while he had turned to Scotch theologian John Murray, I turned to German theologian Martin Luther.  I had read much of Luther in the past, but had not noticed just how much of his writing he devotes to prayer.  Perhaps that is because the academy had, apparently, not noticed either.  Mary Jane Haemig notes that “until recently prayer was almost completely ignored in Luther studies.”  Academics focused on, for example, Luther’s doctrine of justification but had not noticed that “prayer was not just some interesting adjunct to Luther’s basic theological insights or an interesting sidelight; prayer was central to how Luther understood the Christian’s life and the life of the church.[viii]

It, then, is no wonder that he was asked by his barber, Peter Beskendorf, if he would teach him how to pray. Luther responded by writing Beskendorf a letter which was published in 1535 under the name “A Simple Way to Pray” and it became one of his most popular writings.  Luther’s “simple” approach was to ground his prayers in the prayer that God Himself had provided and had called us to pray, namely, the Lord’s Prayer.    This simple act of obedience has reinvigorated my own personal prayer life and incorporating it into our times of public worship would serve our congregations well.

            Over the course of his career, Luther wrote upon the Lord’s Prayer twenty one times.[ix]  Luther’s placement of the Lord’s Prayer at the center of his treatment of prayer found its source in two basic premises.  First, the Lord’s Prayer is what we were told to pray.  Commenting on when the disciples asked Jesus to teach them to pray in Matthew 6:7-13, Luther wrote, “In these words we learn about both the words and the manner, that is, they tell us how and for what we are to pray.”[x]  Second, the Lord’s Prayer is the greatest of prayers.  Luther writes, “Since our Lord is the author of this prayer, it is without a doubt the most sublime, the loftiest, and the most excellent.  If he, the good and faithful Teacher, had known a better one, he would surely have taught us that too.”[xi]  In his “Personal Prayer Book” of 1522, Luther noted “I am convinced that when a Christian rightly prays the Lord’s Prayer at any time or uses any portion of it as he may desire, his praying is more than adequate.[xii]  “Rightly praying” the Lord’s Prayer did not mean a mindless repetition of words.  In fact, Luther had warned his congregation that “saying the Lord’s Prayer is not called praying”[xiii] but, rather, would be considered by the Father a “sham oral prayer” rather than that which He desires:  a “spiritual and sincere prayer (which) reflects the heart’s innermost desires, its sighing and yearning.”[xiv]  To that end, referencing Jesus instructions to his disciples to “not heap up empty phrases as the Gentiles do” (Matt. 6:7), Luther calls our prayers to be of few words but of great content saying, “few words and richness of meaning is Christian; many words and lack of meaning is pagan.[xv] 

            As important as the prayer itself is, one’s preparation for prayer is equally important.  Luther argued in his 1519 sermon “On Rogationtide Prayer and Procession” that we could never approach God in confidence unless we first had a promise and pledge from Him and it would do us well to reflect on God’s promises to us and to remind Him of them.  God declares in Matthew 21:22, “Whatever you ask in prayer, you will receive, if you have faith,” and in Luke 11:9-13:

“And I tell you, ask and it will be given to you; seek, and you will find; knock and it will be opened to you.  For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.  What father among you, if his son asks for a fish, will instead of a fish give him a serpent; or if he asks for an egg, will give him a scorpion?  If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” 

Luther encouraged his congregation, “We should cheerfully rely on these and similar promises and commands and pray with true confidence.”[xvi]   In addition to the believing the promises of God, Luther suggested that we make use of the 10 Commandments and the Apostle’s Creed to prepare our hearts for prayer.  He likens us to “a sick person who first has to determine the nature of his sickness, then find out what to do or leave undone.  After that he has to know where to get the medicine which will help him do or leave undone what is right for a healthy person.  Third, he has to desire to search for this medicine and to obtain it or have it brought to him.”[xvii]  Luther suggested that, after utilizing the 10 Commandments to reveal our sickness, the Apostle’s Creed to point us as to where to find the medicine, the Lord’s Prayer assures us that the medicine will be given to us.   “This movement from diagnosis of human condition (sin) through the Law, to treatment through the announcement of God’s mercy and grace, to the reception of medication through prayer marked all of Luther’s catechesis and even his private prayer.”[xviii]

            When it comes to the actual praying of the Lord’s Prayer, Luther would recite it once all the way through, but then would enter into earnest prayer in which, rather than reciting it word for word, he would be guided by the thoughts expressed within it.  Depending upon his personal circumstances or mood, he would spend more time on one petition than the others, sometimes not praying all the way through the seven petitions contained within the prayer.  “Repeat one part or as much as you wish,”[xix] he writes, “It may happen occasionally that I may get lost among so many ideas in one petition that I forego the other six.”[xx]  He offers examples as to how one might pray through each petition.  For example, for the fourth petition, “Give us this day our daily bread,” he writes,

            “Say:

‘Dear Lord, God and Father, grant us thy blessing also in this temporal and physical life. Graciously grant us blessed peace.  Protect us against war and disorder.  Grant to our dear emperor fortune and success against his enemies.  Grant him wisdom and understanding ot rule over his earthly kingdom in peace and prosperity.  Grant to all kings, princes, and rulers good counsel and the will to preserve their domains and their subjects in tranquility and justice.  Especially aid and guide our dear prince N., under whose protection and shelter thou does maintain us, so that he may be protected against all harm and reign blessedly, secure from evil tongues and disloyal people.  Grant to all his subjects grace to serve him loyally and obediently.  Grant to every estate- townsman or farmer- to be diligent and to display charity and loyalty toward each other.  Give us favorable weather and good harvest.  I commend to thee my house and property, wife and child.  Grant that I may manage them well, supporting and educating them as a Christian should. Defend us against the Destroyer and all his wicked angels who would do us harm and mischief in this life.  Amen.”[xxi]

And regarding that “Amen,” Luther charges that it should be said firmly, never doubting  “that God in his mercy will surely hear you and say ‘yes’ to your prayers….Do not leave your prayer without having said or thought, ‘Very well, God has heard my prayer; this I know as a certainty and a truth.’ That is what Amen means.”[xxii]

            Luther’s approach to prayer has helped me in a number of ways.  First, Luther reminded me that my prayers are an act of obedience to God and, if God commands that I make requests of Him, then I should fully expect that He will not only hear my prayers but that, in fact, He desires to answer them.  In fact, that is exactly what He promises to do.  Too often I have found myself approaching prayer as if I were initiating the conversation and the response depended upon my own worthiness.  Luther reminds me that it is God who has initiated this dialog and His response comes according to His free act of mercy and grace.  In addition, having the Lord’s Prayer at the core of my own prayers assures me that what I am offering to God is something that He has expressly said He desires.  Armed with this knowledge, I noticed that my prayers are more confident and, thus, more worthy of a loving Father who seeks to be honored by His children.  Second, praying the Lord’s Prayer has helped me to be less self-centered in my prayer life.  My typical prayer would mention the needs of others, but the bulk of my prayer time was spent on my own felt needs.  As a result, when I was feeling less needy, my prayers were briefer and less substantial.  The Lord’s Prayer has forced my thoughts off of myself, outward towards others and deeper into the Word.  Third, a constant struggle in my prayer life has been that of a wandering mind.  I find that in times of prayer I am far too easily distracted by the sounds around me, my thoughts of what I need to accomplish during the day, and my anxieties of tomorrow.  The structure afforded me through praying the Lord’s Prayer has served to discipline my mind and keep me on track.  I no longer find myself recovering from a spell of daydreaming and asking myself “where was I?”  Fourth, the structure of the prayer, paradoxically, has led to more creative and spontaneous prayers.  Previously, my prayers were subject to the meandering of my own thought process which would inevitably circle back upon itself, revisiting the same issues and requests repeatedly.  Now my mind, having been given a specific list of things to pray for, is constantly finding new and broader applications to the petitions provided me. 

            It is the task of ministers to teach their congregation to pray well.  The structure of reading the 10 Commandments followed by the Apostles Creed and leading into the Lord’s Prayer lends itself to a congregational setting and would go far in the education of the Body of Christ to their needs, the promise of hope that is theirs and how to seek it.  Indeed, Luther admitted that “I have learned more from one prayer than I might have learned from much reading and speculation.”[xxiii]   Had praying the Lord’s Prayer been modeled for me in my youth, I feel assured that I would not have departed from it which would have been an appropriate act of obedience.  After all, when the disciples asked Jesus to teach them to pray, He replied, “Pray then like this.”

Bibliography

“LifeWay study reveals pastors’ ministry priorities,” The Baptist Message Webpage. Accessed September 13, 2018, http://baptistmessage.com/lifeway-study-reveals-pastors-ministry-priorities/

“Survey: Pastors Dissatisfied With Personal Prayer Lives,” The Christian Post Webpage.  Accessed September 13, 2018, https://www.christianpost.com/news/survey-pastors-dissatisfied-with-personal-prayer-lives-13473/

Haemig, Mary Jane. “Luther on Prayer as Authentic Communication,” Lutheran Quarterly 30, No. 3, (Autumn 2016): 307-328.

Heistand, Gerald and Todd Wilson. The Pastor Theologian:  Resurrecting an Ancient Vision. Grand Rapids: Zondervan, 2015.

Helopoulos, Jason. “Pastor, Include More Prayer in Your Church Service,” The Gospel Coalition. Accessed September 13, 2018.  https://www.thegospelcoalition.org/article/include-more-prayer-church-service/

Keller, Timothy.  Prayer: Experiencing Awe and Intimacy with God.  New York: Penguin Books, 2014. Kindle edition. 

Luther, Martin.  A Simple Way to Pray.  Luther’s Works, ed. Jaroslav Pelikan and Helmut T. Lehmann, vol. 43:187-211.  St. Louis: Concordia Publishing and Philadelphia: Fortress Press, 1955–1986.

Luther, Martin. An Exposition of the Lord’s Prayer for Simple Laymen. Luther’s Works, ed. Jaroslav Pelikan and Helmut T. Lehmann, vol. 42:15-81.  St. Louis: Concordia Publishing and Philadelphia: Fortress Press, 1955–1986.

Luther, Martin. Fifth Sunday After Easter (Rogate) or Prayer Sunday. Sermons of Martin Luther, ed. John Nicholas Lenker and others, vol. 3:166-180. Grand Rapids: Baker Book House, 1989.

Luther, Martin. On Rogationtide Prayer and Procession. Luther’s Works, ed. Jaroslav Pelikan and Helmut T. Lehmann, vol. 42: 87-93.  St. Louis: Concordia Publishing and Philadelphia: Fortress Press, 1955–1986.

Luther, Martin. Personal Prayer Book. Luther’s Works, ed. Jaroslav Pelikan and Helmut T. Lehmann, vol. 43:3-45.  St. Louis: Concordia Publishing and Philadelphia: Fortress Press, 1955–1986.

McNair, Bruce, “Martin Luther and Lucas Cranach Teaching the Lord’s Prayer,” Religions, special issue Teaching the Reformations, online journal, 8.4.63 (April 2017): 1-12.  Accessed September 13, 2018, http://www.mdpi.com/2077-1444/8/4/63.

Rogers, Mark. “’Deliver Us from the Evil One’:  Martin Luther on Prayer.” Themelios 34, no. 3 (November 2009): 337-347.

Wengert, Timothy J., “Luther on Prayer in the Large Catechism.” In The Pastoral Luther: Essays on Martin Luther’s Practical Theology, ed. Timothy J. Wengert, 171-197.  Grand Rapids:  Eerdmans, 2009.

[i] Veit Dietrich, Luther’s companion at the Fortress Coburg during the 1530 Diet of Augsburg, describing to Philip Melanchthon the effect of Martin Luther’s praying.  Quoted in Wengert, Timothy J., “Luther on Prayer in the Large Catechism,” in The Pastoral Luther: Essays on Martin Luther’s Practical Theology, ed. Timothy J. Wengert (Grand Rapids:  Eerdmans, 2009), 172.

[ii] Gerald Heistand and Todd Wilson, The Pastor Theologian:  Resurrecting an Ancient Vision, (Grand Rapids:  Zondervan, 2015), 85.

[iii] Mark Rogers, “’Deliver Us from the Evil One’:  Martin Luther on Prayer,” Themelios 34, no. 3 (November 2009): 335.

[iv] Timothy Keller, Prayer: Experiencing Awe and Intimacy with God.  (New York: Penguin Books, 2014), 15, Kindle edition. 

[v] “Survey: Pastors Dissatisfied With Personal Prayer Lives,” The Christian Post, accessed September 13, 2018, https://www.christianpost.com/news/survey-pastors-dissatisfied-with-personal-prayer-lives-13473/

[vi] “LifeWay study reveals pastors’ ministry priorities,” The Baptist Message, accessed September 13, 2018, http://baptistmessage.com/lifeway-study-reveals-pastors-ministry-priorities/

[vii] Jason Helopoulos, “Pastor, Include More Prayer in Your Church Service,” The Gospel Coalition, accessed September 13, 2018, https://www.thegospelcoalition.org/article/include-more-prayer-church-service/

[viii] Mary Jane Haemig, “Luther on Prayer as Authentic Communication,” Lutheran Quarterly 30, No. 3, (Autumn 2016): 307.

[ix] For a list of his teachings and an examination of how Luther’s teaching of the Lord’s Prayer can be used in teaching undergraduates today, see McNair, Bruce, “Martin Luther and Lucas Cranach Teaching the Lord’s Prayer,” Religions, 8.4.63 (2017), special issue Teaching the Reformations, online journal, http://www.mdpi.com/2077-1444/8/4/63

[x] Martin Luther, “An Exposition of the Lord’s Prayer for Simple Laymen,” in Luther’s Works, Eds. Jaroslav Pelikan and Helmut T. Lehmann,  (St. Louis: Concordia Publishing and Philadelphia: Fortress Press, 1955–1986) 42:19

[xi] Ibid., 21.

[xii] Luther’s Works, 43:12.

[xiii] Martin Luther, “Fifth Sunday After Easter (Rogate) or Prayer Sunday,” in Sermons of Martin Luther, ed., John Nicholas Lenker and others (Grand Rapids: Baker Book House, 1989), 3:170.

[xiv] Luther’s Works, 42:20.

[xv] Ibid., 19.

[xvi] Ibid., 88.

[xvii] Luther’s Works, 43:13

[xviii] Wengert, 183.

[xix] Luther’s Works, 43:195

[xx] Ibid., 198.

[xxi] Ibid., 196-197.

[xxii] Ibid., 198.

[xxiii] Ibid.

This letter came from the Church in Smyrna to the Church in Philomelium written to give an account of the martyrdom of Polycarp.  The church sent the original by a gentleman named Marcus and requested that, once those in Philomelium had read the account, they would send it on to churches at further distances from them that they might be encouraged as well.   Copies were made of the letter and circulated among believers.  The particular copy that we now have was written down by Pionius who had copied it from a copy made by Caius who had copied from a copy owned by Irenaeus who was a disciple of Polycarp.  

It is the earliest of the martyrdom accounts emerging from the early church and most date it as being from the middle of the second century. 

There are several things in it that stand out:

1)  The writers indicate that there were 11 martyrs in Smyrna before Polycarp's execution.  They believed each of these to have taken place according to God's will because, after all, He has authority over all things.  This is stated at the beginning of the letter but is driven home near the end when they state "He was taken by Herod, Philip the Trallian being high priest, Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom by glory, honor, majesty, and an everlasting throne, from generation to generation.  Amen."  Such a stance is clearly put forth in Scripture but is yet a rare stance among Christians.  In a recent conversation it was not only the non-believers who recoiled at the idea that God could be, not just the permitter, but the author of suffering.  Many voices warn that persecution of the church is coming to the United States.  Unless we get this settled in our minds and hearts, we will not be able to stand in the midst of such trials.   

2)  The church saw martyrs as worthy of honor and their martyrdoms as being "consistent with the Gospel of Christ."  The martyrs were loved by the church because they demonstrated their "extraordinary affection towards their own King and Master" and the writers of this account declare that they desired to be made "companions and fellow disciples" with them.  That being the case, the authors make clear that they do not commend others who sought martyrdom out when they could have, otherwise, avoided it "seeing the Gospel does not teach so to do."  This is a good word to those today who seek out persecution thinking it to be a badge of honor.  To paraphrase Martyn Lloyd-Jones, Jesus said "blessed are those who are persecuted for righteousness sake" not "blessed are those who are persecuted for being a knuckle-head."  The early church did not shrink back from persecution but they also didn't poke the proverbial tiger in the eye in an effort to bring persecution about and they didn't run headlong in the flames in an effort to earn God's good pleasure.  

3)  The writers insisted that while they honored and loved the martyrs, this honor and love for them was in no way to be compared to the love and honor due Christ.  He alone was worthy of worship and adoration. 

4)  While having just given an account of a martyrdom and declaring their desire to be made companions of those such as he, the writers close their letter with "We wish you, brethren, all happiness, while you walk according to the Gospel of Jesus Christ..." It was not expected that this letter announcing yet another death would bring about anxiety or, worse yet, despondency.  Instead, the expectation the wish and expectation is joy among God's people.  Indeed, it is truly striking to modern ears that there is no mention of an expectation being placed upon the church of grieving for the martyrs.  In contrast, most discussions today regarding martyrdoms treat it as a given that grieving is one of the first responses of the church.  Not grieving without hope, but grieving nonetheless.  One can't help but wonder how much our unfamiliarity with persecution plays into this response.  It is a common thing to find that joy, hope, and pride trump sorrow even in today's world when it comes to the families and churches of those who face martyrdom.  Which of the two reactions best echoes the Scriptures?  Certainly we are called to "grieve with those who grieve" but that expectation is not mentioned in the context of martyrdoms. 

5)  In a similar vein, there is no call for justice.  It would have been easy, and maybe expected, for their to be mention of the martyrs gathered before the throne calling for justice.  No such thing appears in this letter however.  This does not mean that this thought was running in the background of their thinking but it does imply that their focus was elsewhere- perhaps the salvation of their persecutors rather than their demise?    

6)  The letter contains details which have been dismissed as rhetorical flourishes.  This includes a the voice from heaven, his body not being burned by the fire but, rather, emitting the scent of baking bread, the fire forming an arch around Polycarp's head, and his blood putting out the fire (not to mention a dove flying out of his side- but that one is open to differing translations of the original text so I don't include it here).  While my knee-jerk response is to join in their skepticism a couple of things give me pause:  1) these accounts were recounted by several witnesses; 2) the authors of the letter found them to be credible; 3) Pionius, in copying and passing on the letter to the church did not shy away from these accounts but presumably, likewise, found them credible; 4) Polycarp would have not been the first to have been put in fire for refusing to worship a heathen leader and found to have been impervious to that fire.    

According to the account, he was martyred on either the 25th of March or the 25th of April (historians are divided on their interpretation of the chronology laid out by the authors) on the Sabbath before Passover at either 8 AM or 2 PM.  

While there were other martyrs, the writers claim that Polycarp's martyrdom deserved a special accounting because his name had come to be recognized and spoken of even among the heathen.   His martyrdom was worthy of imitation as it was consistent with "the Gospel of Christ."

The brutality that Christians faced included scourges which laid open "the frame of their bodies, even to the very inward veins and arteries," being given over to the attacks of wild beasts, being stretched out upon beds of spikes, fire, and "various other kinds of torments."  What amazed those who looked on was the calmness of those who endured such tortures.  Their composure led the church to conclude that there was no explanation other than the fact that the Lord stood with them in their moment of need and communed with them.  Being in the presence of His grace, the torments seemed as nothing to them.

The story of Polycarp can be summarized as follows:

Polycarp had heard that the authorities were seeking him out and was willing to wait at his home for their arrival.  However, out of his love for those who loved him, he took their advice and departed to a hom in the countryside where he stayed with friends.  Three days before his capture, he had a vision that the pillow he laid his head upon was on fire and told those whom he stayed with that "I must be burned alive."  When his pursuers finally discovered the home in which he was hiding, he revealed himself to them and requested an hour to spend in prayer while a meal would be prepared for his captors.  After an hour in prayer, they placed him on a donkey and took him into the city.   

The judge of the city met the procession in his chariot and bid Polycarp join him. Once in the chariot, the judge asked Polycarp to consider declaring Caesar "Lord" and joining in the sacrificial ceremonies so that his life might be spared.  Polycarp refused to consider such a thing and the judge responded by throwing him out of his chariot with such force that Polycarp's leg became dislocated.  Polycarp was then led to the stadium. Witnesses claim that, while Polycarp was entering the stadium, a voice from heaven cried out "Be strong and show theyself a man, O Polycarp!"

He was brought before the proconsul who bid him to deny Christ, "swear by the fortune of Caesar, repent, and say 'Away with the Athiests'" (a term used for Christians because of their refusal to engage in the religious practices of the Romans).  Polycarp responded by waving his hands towards the stadium crowd which had gathered to witness his martydrom and decalred "Away with the athiests."  The proconsul pressed upon him to "Swear, and I will set thee at liberty, reproach Christ."  Polycar responded "Eighty and six years have I served Him, and He never did me any injury, how then can I blaspheme my King and my Savior?" 

Polycarp then declared boldy that he was a Christian and that if the proconsul ever wanted to learn the doctrines of Christianity he would be willing to teach him.  The proconsul replied that Polycarp should pursuade the people.  Polycarp explained that, while he was willing to share these with the proconsul, it was because he was instructed in God's Word to give honor to the powers and authorities ordained by God.  The people in the stands, however, were not worthy of hearing an account by him.   

The proconsul threatened Polycarp with wild animals and Polycarp charged him to call them forward.  The proconsul then said that he would burn Polycarp by fire.  Polycarp responded:  "Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly.  Buy why tarriest thou?  Bring forth what thou wilt."

The wood was prepared and, when the guards were about to afix him to a post with nails in the midst of the pile, Polycarp requested "Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile."  Polycarp lifted his voice up to heaven in prayer thanking God that he was counted worthy to be counted among the martyrs and that his body would be received as an acceptable sacrifice.  Polycarp actually died by being stabbed by a guard when it seemed apparent that he would not burn.  

After his death, his executors expressed concern that, if the Christians were to retrieve Polycarp's body, they would move on from worshipping Christ and would begin to worship Polycarp.  In response, a centurion burned Polycarps body.   The writers respond that their concern came "at the suggestion and urgent pursuasion of the Jews, who also watched us as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners) nor to worship any other.  For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples  and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow-disciples!"  

The Christians recovered Polycarp's bones and deposited them "in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps."

Polycarp was a disciple of the apostle John and was said to have met with numerous people who knew Jesus.  He was held in very high regard among the churches as is indicated by his being titled “holy” Polycarp in the letter concerning his martyrdom from the church at Smyrna.  We do not know the date of this letter to the Philippians but his martyrdom has been dated somewhere during the years 155-156 or 166-167 AD.  

The letter is a humble exhortation to the church in Philippi to pursue righteousness and be willing to suffer for Christ’s sake.  The letter is full of Scriptural references and one would be forgiven for thinking that they were reading a letter from Paul himself. 

Of note is Polycarp’s grieving for someone named “Valens” who had once been a minister among them.  It seems that Valens was removed from his position because he guilty of covetousness.  What it was in particular that he was coveting is not said.  Polycarp does indicate that the reason that Valens fell prey to this sin, and did not turn from it in repentance, was because “he so little understands the place that was given him” in the church.  It seems he not only took his pastoral position lightly, or for granted, but he did not understand that he could not preach against sins that he, himself, partook of.  Also, to be covetousness is to fall prey to idolatry.  To fall prey to idolatry is, then, to be counted among the heathen.  Polycarp then declares that he is “deeply grieved…for him and his wife; to whom may the Lord grant true repentance!”  Polycarp then charges the church in Philippi to show moderation in their response to Valens and his wife, to not count them as enemies, but, instead, to call them back to the church just as they would do to any other “suffering and straying” member, “that you may save your whole body.  For by so acting you shall edify yourselves.”

In Corinth, they were driving their minsters off without cause and Clement called them to repent.  In Philippi, the minister was sent away, and rightfully so, and Polycarp calls them to show him patience, to pray for his repentance and to be willing to have him back. 

Clement responds by calling the church in Corinth to consider that God Himself has fixed an order of things which are acceptable to Him.  Sacrifices were to be offered at the proper time and in the proper place.  Service to God were assigned to certain people- the high priests.  On the other hand, the laymen were “bound by the laws that pertain to laymen.”  Clement writes “Give thanks to God in his own order, living in all good conscience, with becoming gravity, and not going beyond the rule of the ministry prescribed to him.”  In his turn, Polycarp points out that it was not only the laymen who did not understand the gravity of the ministerial call, but some ministers did not either. 

Today, nothing has changed.  I remember well discussions among lay people from a large church who were arguing that “the priesthood of all believers” meant that there was no “rule of ministry” which distinguished laymen from ministers.  I have rubbed elbows with young pastors who saw the ministerial calling as simply one of several occupational options that they could have pursued and the pastoral position as a means of self-aggrandizement.   Clement and Polycarp serve as heralds calling God’s people back to the Scriptures – laymen and minsters alike.  They call us to see that there is, indeed, something special in the ministerial call.  Lest one might take this as cause for pride (or envy as in Corinth), we must remember that it is not the person that deserves to be honored, but the office.  Valens was a sinful man, but he had a righteous calling.  Could that calling be forfeited?  Most certainly.  But God’s people are called to not be hasty.  So weighty is Valens’ call, and of such great importance is peace and harmony within the church, Polycarp’s hope is that “good order” would be re-established among them.  It would serve today’s church well to read Clement and Polycarp and turn back to the Scriptures which guided their thinking in these matters. 

They are also an attempt to hold myself accountable to having a steady program of reading through some works that I have meant to get to for some time. 

From the Anti-Nicene Fathers, Volume One:

The Epistle of Mathetes to Dignetus

Background: 

We have no idea who the author is.  He claims to be “a disciple of the Apostles” and that is about all we know of him.  His writing style has led scholars to attribute this work to everyone from Justin Martyr To Clement and Apollos, but no suggestion has been readily accepted.  The editor of the set in which this is found styles him as, possibly, Christianity’s “first apologist.”

This is a letter from Mathetes to one named Diognetus.  Diognetus had apparently asked Mathetes questions concerning Christianity and Mathetes now takes it upon himself to respond to Diognetus’ inquiries.

Of interest to me was the snapshot that Mathetes gives of Christians in his day.  You see that under number 4 in the outline below.

More than that, I have shared the Christian faith with many people in a variety of contexts- including internationally, and I always find that hearing other’s approach to sharing their faith is not only interesting, but instructive.  It was with this expectation of learning that I approached this letter and I did find that it challenged me in one particular regard- what is it that I promise people concerning what will happen if they become a Christian?  Reflecting on my answer to that question, I am humbled by Mathetes' approach which stands in contrast to my own.

First, in regards to Mathetes approach, he follows this outline:

1. The idol worship that Diognetus was engaged in is vain worship.
   1. The idols are made of the same materials that common items are made- the stone of one idol is the same stone we tread on, the brass of another idol is the same brass used to make household items, earthenware idols are made of the same stuff as plates. Other idols are made of iron that rusts, and silver which gets stolen. 
   2. The offerings that are put before these idols unintentionally mocks them because the idols do not respond (revulsion is what Mathetes expects they should respond with) proving them to be insensible.
2. The practice of the Jews is not much better.
   1. They follow traditions that God does not demand of us.
   2. They give to God what He, Himself first made.
3. Christians are no different than anyone else in terms of their common lives
   1. They have no particular country, no particular language, no particular customs.
   2. They live in Greek and barbarian cities and follow the customs of the natives among whom they live in regards to dress and food.
4. Yet, they are distinguished from others by their actions/attitudes
   1. They live in their own countries as soujourners
   2. They have children but “do not destroy their offspring.”
   3. They share a common table but not a common bed.
   4. They live in flesh but not according to the flesh.
   5. They live on earth but see themselves as citizens of heaven.
   6. They not only obey the laws of the land but go beyond them.
   7. The love all men even though they are persecuted by all.
   8. They are put to death but will rise to life.
   9. They are poor, yet make many rich.
   10. They are in lack of all things, and yet abound in all.
   11. They are dishonored, but in their dishonor are glorified.
   12. They are spoken evil of and yet are justified.
   13. They are reviled and yet bless.
   14. They are insulted but respond in honor.
   15. They do good and yet are punished as evil-doers.
   16. When punished they rejoice.
   17. They are hated by those who cannot give any reason for their hate.
5. Mathetes then makes an interesting analogy between the Christian in the world and the soul in the body. He writes:  “To sum up all (of the list above) in one word- what the soul is in the body, that are Christians in the world.” 
   1. The soul is dispersed in all members of the body/Christians are dispersed in all cities of the world.
   2. The soul dwells in the body, yet is not of the body/Christians are in the world, yet are not of the world.
   3. The invisible soul is guarded by the visible body/Christians invisible godliness is held in physical bodies.
   4. The flesh hates the soul and wars against it/the world hates Christians.
   5. The soul loves the flesh that hates it/Christians love the world that persecutes them.
   6. The soul is imprisoned by the body while preserving it/Christians are confined in a world which they preserve.
   7. The soul becomes better when food and water is held from the body/Christians, though subjected to punishment, increase in number.
6. Christ was sent by the Father
   1. The Creator of all things was sent to live among those whom He created.
   2. He did not come as a tyrant, but as a Savior; not in vengeance but in love.
   3. He came at a time when it had become clear that man could not save himself and was in a state of misery. He came at a time when it had become clear that man could not possibly save himself by his own works.
7. The blessings that come from faith (See below).
8. These things are worthy of being known and believed and the importance of knowledge to true spiritual life.

So that is the outline Mathetes follows.  As I noted, of particular interest to me (besides his incredibly creative use of the analogy of the soul/body-Christian/world) was what he told Diognetus he would experience if he would place his faith in Christ.  We all know of the health/wealth promises that some “evangelists” proclaim and realize that they miss the mark, but how far removed are those promises from what we offer up ourselves.  When pressured to define what a new life in Christ looks like, it is amazing how hard pressed we are to come up with something that does not sound shockingly similar to a promise of earthly goods and relative ease of life. 

Mathetes takes a different tact. 

If Diognetus would embrace Christ through faith he would gain:

First, the knowledge of the Father.  Mathetes declares that God has given us the privilege of having the opportunity of “looking upwards to Himself.” He then asks “And when you have attained this knowledge, with what joy do you think you will be filled?  Or how will you love Him who has first so loved you?”

I find this incredible.  It is incredible not only in comparison to the health wealth promises, but in comparison to our promises of forgiveness of sins followed by freedom of conscience and an unburdening of guilt.  While those are true, and certainly, Scriptural (they are the approach of, say, Peter in Acts 2 when he compels the Jews to consider their guilt, calls them to repentance, and promises forgiveness after all), it makes me wonder about what Mathetes’ approach tells us about his heart and passion- and, in turn, my own.  His concern is not foremost that others might see themselves differently but that they might see the Father.  His focus is not so much on them removing their feelings of guilt but on experiencing feelings of joy in God.  It is not so much that they might be empowered to love themselves but to love God.

This all might make sense to a Christian, but, remember, this is written to someone who is not a Christian and whom Mathetes is seeking to lead them to a pursuit of Christ.  His message is “Become a Christian so that you can know God, find joy in Him and feel love for Him.”  Does that sound like the type of pitch you would make?  It doesn’t sound like mine.  Again, the freedom from the guilt of sin is a biblical approach, but Mathetes challenges me to wonder why his approach does not even occur to me.  Is it because I just don’t think my audience will find such an offer appealing?  Or is it because it does not reflect the reality of my own heart?  Forgiveness of sin I get.  Knowing, loving, finding joy in the Father…well, that can be more elusive.  On my good days sure, but the everyday me isn’t always there.  The intellectual, judicial language of salvation I own and can proclaim at any moment whether I “feel” it or not.  The emotional language of love and joy you can’t just fake.  And if you aren’t feeling it, you aren’t going to talk about it, let alone promise it.  This leads me to picture Mathetes as a very loving, joyful and worship-filled man and causes me to see myself as, often-times, the opposite.

The next thing that Mathetes promises is that, if Diognetus will follow Jesus, his love for the Father will lead him to be an imitator of Him.  What does this look like?  Diognetus will begin to take upon himself the burden of his neighbor, he will help those who are lower than him, he will distribute things to the needy.  What a deal!  Can you imagine the reaction that you would get from someone if these were the promises you were to give them concerning new faith in Christ.  Rather than “you will gain blessings and prosperity” they are told “you will give and serve.”  We can’t imagine saying such things can we?  But why not?  Aren’t they the actual promises Jesus made to those who said that they wanted to follow Him?  Isn’t Mathetes simply saying what Jesus said?  If we are hesitant, what does that say about whom we are trusting when we are evangelizing?  Are we trusting our own ability to sell and seal the deal?  Why do we feel we have to make a better offer than Jesus?  Isn’t it the Spirit of Jesus who opens the ears, eyes, and hearts of those who are saved?   If so, why would the Spirit be embarrassed to use the words of the very Jesus He wants them to see?  Again, I am convicted by Mathetes and his boldness to take Jesus at His word.

Lastly, Mathetes promises Diognetus that, if he will come to Christ, he will proclaim the message of God and find himself loving and admiring those who suffer, even unto death, because they refuse to deny God.  What a strange promise to make!  At least compared to our typical approach. 

So Mathetes, in sharing the message of Christ, says to the unbeliever- “Believe and you will love God, serve others, spread the Word, and love those who die for the faith.”

Who could pass on that?!

But, and I ask again, why does the message of Mathetes sound so strange to my ears?  Since what he says reflects the actual teachings of Scripture, should it not be my reaction that I’m surprised at? 

They are also an attempt to hold myself accountable to having a steady program of reading through some works that I have meant to get to for some time.  So, I finally cracked open my set of the Anti-Nicene Fathers, Volume One and begin with:

The First Epistle of Clement to the Corinthians.

“Those…who have blamelessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry.  For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties.”

By way of introduction, we do not know who Clement was.  Many believe he is the Clement mentioned by Paul in Phil. 4:3.  It was written after the martyrdoms of Paul and Peter and is commonly dated about A.D. 97.  The historian Eusebius indicates that this epistle, while not considered Scripture, was nevertheless read in numerous churches. 

What first struck me when reading this epistle was his mention of Paul and Peter’s deaths.  Not only was I reminded that Clement was a real man living at a particular time but that time must have been a challenging one.  What type of emotions do you go through when the pillars of your faith, the ones at whose feet you have been sitting, begin to die off?  Is there a sense of uncertainty about the future of the church or does it embolden you and give you greater courage and hope?  My parents being the age that they are, and having friends who have lost their parents, I found myself feeling melancholy at the thought.  I imagine a sense of being unmoored from that which kept you grounded.  Will that be how I feel when my parents pass away?  Though they live hours away, they are a lifeline I can reach out to if needed.  Their home is in a strange sense “home” to me.  When they are gone, then what?  There is no longer any place to go and no one to reach out and grab.  Is this how the early church felt as the apostles began to die?

The second thing that struck me was the occasion for Clement’s epistle.  He is writing to the church in Corinth- the same church that Paul’s two epistles are written to- and what he describes is not pretty.  One might think that after Paul had written his letters to Corinth (there were more than the two that we have), that they would have gotten their act together.  But it was clearly not so.  Clement says that envy has taken root in the congregation and the result has been that godly ministers were being thrown out office.  The image of the early church of being a community of believers having all things in common and living in perfect harmony is shattered by Clement’s words.  They had the same problems that we encounter today.  Reading his words, I was suddenly back in my Systematic Theology class in seminary listening to one of my fellow students recount, in tears, how, despite his best attempts to serve his congregation and his giving of his own money (of which he had precious little) to pay to have revival at the church, there were yet those who seemed determined to undermine him at every turn.  I was then sitting across the table from a deacon of the church that sponsored my first church plant who was attempting to pressure me to see things his way and who had worked to turn half the congregation against our work.  It was later that I found out that his opposition to me was because he had intended on maneuvering his way into being our church’s first chairman of deacons and using me as his puppet.  When he saw that I was not the kind of guy that he could manipulate, he sought to destroy me and the work.  Was I alone?  Was this an issue that only I faced?  In that moment it felt as if it were so.  I had forgotten of my fellow student’s story- my world was the only one that mattered and it seemed to be on the brink.  But mine was but one in a long line of similar stories that went back- all the way back.  I was walking the same trail of tears that pastors in the early church had walked ahead of me. 

Third, the fact that this was not considered Scripture.  Reading the work, it becomes readily clear why it was not held in as high of esteem as Paul’s letters.  There are some Scripture passages that Clement gets wrong which is bad enough.  But beyond that, Clement seems to believe in mythical tales surrounding the Phoenix which he describes as a bird that lives 500 years and, after its death, is eaten by a worm which, in turn produces feathers and becomes a type of bird.  I can give Clement some grace for believing some strange tales and still find what he writes to be beneficial– my grandfather died believing that man never made it to the moon and that it was all Hollywood tricks and I still loved him and held most of everything else he said in high regard- but I’m not going to consider what he wrote to be Holy Writ.  The fact that the early church did not either helps me to have confidence in that which they, in fact, did.

Lastly, Clement’s response.  The First Epistle of Clement really is a treatise against envy.  The particular situation may have been unique to the church in Corinth, but the application of his words are universal. No wonder this letter was read in numerous churches.  Likely it was read in churches facing the same problem and, more than likely, it was read in churches by pastors who sought to avoid these troubles themselves. 

Clement’s solution was for those engaged in these actions to reflect on Scripture.  What does it say about what their attitude ought to be?

An outline of Clement’s argument:

1. Envy is the source of many evils in the past:
   1. Cain slaying Abel
   2. Jacob fleeing from Esau
   3. Joseph persecuted by his brothers
   4. Moses having to flee for his life
   5. Aaron and Miriam having to live outside the camp
   6. Dathan and Abiram’s punishment
   7. David being chased by Saul
2. Envy is the source of many present (Clement’s time) evils:
   1. Peter’s martyrdom
   2. Paul’s persecution and martyrdom
   3. “a great multitude of the elect” who could be added to their number.
3. Seeing that it is the source of great evil, those who fall pray to it ought to repent.
   1. If we repent, we will find God’s grace.
   2. The Scriptures provide examples of those who sought to live lives of righteousness and who found the Lord’s compassion in return.
      1. Enoch
      2. Noah
      3. Abraham
      4. Lot
      5. Rahab

4. Our repentance should turn to a pursuit of humility.
5. We should obey God rather than those who are prideful and hypocritical and are “authors of sedition.”
6. Christ is our example.
7. The saints who have gone before us are examples to follow.
   1. Elijah
   2. Elisha
   3. Ezekiel
   4. Job
   5. Moses
   6. David
8. If we follow these examples, we will seek after peace.
9. The peace that God desires in our lives is modeled in the creation around us.
10. We ought to reflect on these things and do those things which are good and well-pleasing in his sight.
11. All of this is confirmed by the Holy Spirit who has given us these admonitions through the Scriptures.
12. We must be humble and believe that Jesus will come again.
    1. We see in nature illustrations of our coming resurrection.
    2. We will rise again as the Scripture also tells us.
    3. If we are looking toward a day in which we will rise again and stand before God, we should seek to live in a way that pleases him.
    4. God sees all things, therefore avoid transgression and draw near to purity. Do what pleases God and avoid the things He hates.
    5. Consider what it will be that we will gain when we are blessed by God. Great are His rewards- consider how we shall obtain them.
13. We are justified by faith, but let us not give up good works as God Himself is an example to us of good works.
14. All blessings come to us through Christ. He is our leader, we are His soldiers.
15. Let all members of the church, in Jesus Christ, be subject to one another. There is no reason for conceit. 
16. Let us preserve in the church the order appointed by God. The Father sent Jesus.  Jesus sent the apostles.  The apostles went forth, in the Holy Spirit, preaching and appointing bishops and deacons.  Moses stands as an example of this when he set forth Aaron according to God’s Word.  The apostles knew there would be strife on account of the office of the episcopate and, therefore, gave instructions concerning them.
17. It is the part of the wicked to contend against the righteous, therefore, cleave to the righteous.
18. The sin of the Corinthians at the time of Clement’s writing is worse than the sin that Paul admonished them for because the Corinth’s partialities were towards apostles and they are now an older, supposedly more mature, church.
19. They need to return to the practice of brotherly love and pray for love to grow among them.
20. Those engaged in the sinfulness ought to confess their sins
    1. Such a confession is pleasing to God.
    2. It would follow the example of Moses who loved his people enough to ask the Lord to spare them from His punishment.
    3. It would speak well of them as those who are willing to humiliate themselves in order to restore peace. Others have “ransomed themselves” in like manner. 
21. The church needs to admonish one another and those in sin ought to submit themselves to such admonishment.

A Song of Ascents of David.

O LORD, my heart is not lifted up; my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me.  But I have calmed and quieted my soul, like a weaned child with its mother; like a weaned child is my soul within me.

As a "Psalm of ascents," this was likely a Psalm that was sung by the people of Israel when they "ascended" to the temple during three special celebrations:  Passover (Ex. 12) , Pentecost (Ex. 34:22) , and Sukkot (or the Feast of Booths, Lev. 23:40-43).   

In this Psalm, David likens himself to a "weaned child."  The Hebrew word for "weaned" could refer to a child who has been weaned off of his/her mother's breast milk.  That word could also refer to a child anytime during the age that it is nursing.  

I find a reflection on both alternatives to be helpful.

First, lets take the vantage point of a child who is still nursing.  I found this to be so helpful to me when I was wrestling through some feelings of anxiety recently. When a baby is hungry and in need of nourishment, what does he do?  He cries out to his provider (mom).  His mother knows what he needs, cradles him in her arms and provides it for him.  Sometimes the cries of the baby are of such an intensity that you might think that he despaired of ever being fed again.  Perhaps he fears that, since mom is in the other room out of sight, that his mom has left him and doesn't know his needs and cannot hear his cries.  But mom always shows up and gives him exactly what he needs and he soon falls back asleep feeling secure in his mom's protective care.  

An interesting thing to note, and something that made this Psalm so important for me to wrestle with, is that a newborn baby's eyesight is not fully developed and their eyes can only focus on items somewhere between 10 and 15 inches away from them.  Given that fact, think about what it is that a baby is able to focus on when it is nursing.

That's right- his/her mother's face.  Everything that lies behind and beyond their mother's face (a big scary world) is beyond their line of focus- all they can see is mom (their source of comfort).  

I think this is what lies behind David's statement "My eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me. But I have calmed and quieted my soul."

This is where I need to be.  Too often (nearly all the time!), I want to know how things are going to play out.  I want to know the future before it comes to be.  I want to know that those who seek to do me harm will, indeed, be vanquished and that I will come out on top.  It is in the times of unknowing that my heart is pounding and my stomach is tied up in knots.  Sometimes I am especially stubborn and I try to dig my heels in the dirt and make it on my own strength, but eventually, I find myself crying out for help.

In those moments my Heavenly Father is there for me.  He scoops me up and holds me close and gives me what I need.  And here is where I found that I needed to learn something from David.  I need to become like that child- I need to focus on the face of my Father and look no further than Him.  I don't need to know how things are going to play out- I just need to know that my Father has it all under control and is my provider, comfort, and rest.  The things that are beyond that are, indeed, "too great" and "too marvelous" for me.  By "great" and "marvelous" I do not mean that things will always work out in the way that I wish that they would.  It simply means that they are "beyond me."  God's ways are not my ways and sometimes His ways make absolutely no sense to me.  They are "out of focus" so to speak.  I can't make heads or tails out of what He is doing. All I can do is rest in the promise of the Father's care and that He will, indeed, work all things together for our good.

What if, on the otherhand, what David had in mind is a baby who has already been weaned?  Like the nursing baby, a weaned baby does what when he is hungry?  Cries out.  But in this instance, the mom does not give the baby what he wants and thinks he needs. The mom knows better.  What the baby wants is not going to be the best thing for his growth.  He has moved on from "milk" and it is now time for him to eat some "meat."  In this case, again, the child must trust in his mother's care and be quieted by her presence.  Just as David learned that he didn't get everything he wanted but he did get everything he needed and that, coupled with the promise of God's care, was enough.

Now we can consider why this was a "Psalm of Ascents."  Why would this be the type of song that would be proper to be sung as the people of Israel went to the temple on those 3 particular occassions?  Well, let's think about what those celebrations commemorated.  Passover was a rememberance of how God freed His people from slavery in Egypt through the provision of a sacrificial lamb, Pentecost was a time of offering the firstfruits of the harvest to God in a grateful confidence that there would be much more to come, and the Feast of Booths was a time to remember how God provided for His people when they were wandering in the wilderness.  In each of these cases they were celebrations of how God provides for His people.  He provides freedom, food, and shelter.  Each of these occassions were opportunities to remember that we can rest in our Father's care and have our souls quieted within us.  Of course, there is a special nuance that can be placed on the "freedom" that God provides for us.  We may not be physically enslaved as the people of Israel were, but we are enslaved by sin, by fear, and other varieties of mental and spiritual enslavement.  God frees us from them all, in Christ.  

That statement begs the last question:  How do we know that this is a Psalm that we can sing?  How do we know it is for us? Verse three calls to "Israel" to hope in God.  It doesn't call to us here in the United States or elsewhere- but to Israel.  So what gives us the right to coopt it for our own worship?

The apostle Paul gives us the answer.  In Galatians 3:26-29, 6:16; and Romans 4:16-17, 9:6-8, Paul calls those who have faith in Christ "sons of God," "Abraham's offspring," "heirs according to the promise," "the Israel of God," and declares that Abraham is the "father of us all" and that "the children of the promise are counted as offspring."  

All this to say, if you are someone who has come to Father through faith in His Son, Jesus, you are counted as His child, indeed, as a member of Israel and Psalm 131 and all the other promises of the Old Testament are promises to you too.  

In light of this Psalm then, I must ask the question that another Psalm poses:  "Why are you cast down, O my soul, and why are you in turmoil within me?"  

I have no answer for this excepting that I have taken my focus off the face of my Father and am seeking to look at things too great and too marvelous for me.

Based upon Galatians 5:16-25 with promise of forgiveness in Acts 10:43

Almighty God, heavenly Father, we come before you confessing that we have too often gratified the desires of our sinful nature and have not borne the fruit of your Spirit as we ought.  We are deeply sorry and we humbly repent.  Cause us to be more thankful for the Gospel of your Son, who saves us and to whom we belong; and help us to crucify our sinful natures all the more that we might keep in closer step with your Spirit.  We ask this for the sake of Christ, and to the glory of your holy name.  Amen.

Acts 10:43   To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.  

Heavenly Father, we confess that we have often acted out of selfish ambition in our lives.  We have not considered others more significant than ourselves, but instead, we have sought to put our own desires and ambitions first.  When given opportunities to look to the interests of others, we have asked "What's in it for me?" Instead of seeking Your Kingdom first, we have sought to establish our own.  Almighty God, we desperately need the mind of Christ, who did not seek His rights as God but served our greatest need, humbling Himself  to the point of dying on the cross to save us from out sins.  Help us, by the Holy Spirit, to have the humility of our Savior, so that we might seek first Your Kingdom.  Teach us that in the gospel, to lose one's life is to save it; to be humbled is to be exalted; to bear a cross is to wear a crown.  Help us, by the power of the Holy Spirit, to work out our salvation, knowing that You are working in us to make us more like Jesus.  We ask this in His name.  Amen.

Assurance of Pardon- Luke 14:11  

For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.

Our Father in heaven, we confess that we have too often sided with the rulers of this world and stood as the kings of our own hearts against the cause of Christ in our lives.  And yet we give thanks that You have installed Your Son, Jesus, as the head of the church and pray that He would subdue us more and more to his loving rule.  Help us by your Holy Spirit to once again come and submit to Him as our King and to rejoice with trembling before You.  We ask this in the name of our King, Your Son, Jesus Christ. Amen.

Assurance of God's Pardon through Christ

Psalm 2:12d  "Blessed are all who take refuge in Him."