שָׁאַל - sha'al
Sha’al is the prayer asking. This prayer is not the prayer of begging God in desperation. It is not the prayer of asking God to judge in my favor (and against someone else). This is a prayer of requests. Through prayer we ask God for small favors; we can ask God for guidance in decisions; or we can ask God for wisdom.
Observe how this request is used in Scripture. This is the prayer that asks God for rain in Spring time; not in the midst of the drought – when we are desperate, but in the Spring – as a continuation of the good rains that God is already bringing. (Zec. 10:1) This prayer is not just a request for rain, but a thanks in recognition of the God who gives rain and refreshes the earth. The prayer can also be a thanks for refreshing in our personal lives, recognizing God’s continual presence and expressing a desire to continue in the relationship.
This is the prayer of desire to know more about God. Through this prayer we spend time with God, seeking to know Him better. God tells us, “ask from one end of the heavens to the other. Has anything so great as this ever happened” (Dt 4:32-34). God wants us to know of His work and His wonders. Through this prayer we acknowledge God’s greatness and glory. God wants us to ask Him “His Name,” (Ge 32:29) and through this get a glimpse of His Personality.
The Prayer of asking should be used to help us make decisions – not just in times of crisis, but to make decisions for the future. King David regularly asked God for guidance. (1 Sam. 5:19). God told Ahaz to ask for guidance, even to the point of requesting a sign; (Isa 7:11) but this king who relied on himself – refused.
God wants us to seek Him. God wants to guide us in all things. God gave the priest the Urim and Thummim to inquire of Him. God gives us prayer and His word to ask of Him. God wants us to ask of Him; He says, “Ask of me, and I will make the nations your inheritance, the ends of the earth your possession.” (Ps. 2:8)
The prayer of asking includes asking for good things – for others (Pray for the peace of Jerusalem – Ps 122:6), and for ourselves (One thing I ask of the LORD, this is what I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to seek him in his temple. – Ps 27:4).
The Lord wants to provide for us….
PS 105:40 They asked, and he brought them quail and satisfied them with the bread of heaven.
PS 105:41 He opened the rock, and water gushed out; like a river it flowed in the desert.
PS 105:42 For he remembered his holy promise given to his servant Abraham.
PS 105:43 He brought out his people with rejoicing, his chosen ones with shouts of joy;
PS 105:44 he gave them the lands of the nations, and they fell heir to what others had toiled for—
PS 105:45 that they might keep his precepts and observe his laws.
However, There is a condition …The Lord wants us to walk in all His ways, love Him and serve Him. God desires to give blessings to those who love Him with all their heart and with all their soul, observing the Lord’s commands and decrees because that is the desire of their hearts. “This is what the LORD says: "Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.” (Jer 6:16)
Wednesday, June 30, 2010
Thursday, June 24, 2010
Prayer - זָעַק - za`aq
זָעַק - za`aq
There are many things in life we cannot do alone. We all need help in times of desperation, or when things get too big to handle. The word za`aq means to call to one’s aid. Za`aq can be a call to assembly, a call to join together, a shriek; a call out to someone or a proclamation.
Ancient Israel was a nation constantly under attack from outside forces. The people suffered in bondage under foreign invaders. Under domination, the people cried out for help. The first time we hear the Hebrew people cry out is when they are in bondage to the Egyptians in Exodus 2:23. The Hebrew people also cry out in Judges 3:9 to God who raised up Othniel; in Judges 3:15 God raised up Ehud; In Judges 6:6-7 God raised up Gideon; In Judges 10 God raised up Jephthah. In 1 Samuel 5:10, the people of Israel call upon the Ark of God.
Herein is a problem. We as people look to our own strength, or to our own inventions to save us in times of distress. We seek to figure things out ourselves rather than trusting God. The Bible tells us to Love the LORD our God with all our heart and with all our soul and with all our strength. The Lord’s help begins out of a Love relationship. In our relationship we “pray without ceasing;” we trust the Lord in everything; we let the Lord be our Shepherd and guide us. All of this comes first, and out of lifestyle. Then when help is needed, we are trained to cry out to God first.
All too often, people do not look to God. People cry out to others for help. Barak cried to Zebulun (Judges 4:10); Sisera cried to his chariots (Judges 4:13). The question comes, when you are in trouble, who do you cry out to? One of the natural things in life is to ask help of those we know, those we think can help us. At the beginning of life we call out to our mothers and fathers to give assistance, whether food, or protection, or whatever. But there are situations where people can not help.
When others can not help, people look to other things to help. In the Old Testament, some people cried out to idols (Isa. 57:13; Jer 11:12; Hos 7::14; Jonah 1:5). Today, when in desperation, man cries out to his idols: money; government; medicine; and many other things. But we need to realize ultimately our trust should be in the Lord. In desperation, we need to cry to God First and foremost.
David teaches us the lessons of prayer in Ps 142. King David cries to the Lord, and to the Lord alone. No matter who or what is the problem, David takes it to the Lord in prayer. There were many other places King David could have taken his requests (after all he was the king); however Only God knows the King’s path – past and future. The Lord has cared and will care for David’s soul. The Lord is David’s refuge. The Lord is David’s portion in the land of the Living. David’s choice was to cry to the Lord first, and not last. When we cry to the Lord – the Lord delivers us out of our distress (Ps 107:19).
There are many things in life we cannot do alone. We all need help in times of desperation, or when things get too big to handle. The word za`aq means to call to one’s aid. Za`aq can be a call to assembly, a call to join together, a shriek; a call out to someone or a proclamation.
Ancient Israel was a nation constantly under attack from outside forces. The people suffered in bondage under foreign invaders. Under domination, the people cried out for help. The first time we hear the Hebrew people cry out is when they are in bondage to the Egyptians in Exodus 2:23. The Hebrew people also cry out in Judges 3:9 to God who raised up Othniel; in Judges 3:15 God raised up Ehud; In Judges 6:6-7 God raised up Gideon; In Judges 10 God raised up Jephthah. In 1 Samuel 5:10, the people of Israel call upon the Ark of God.
Herein is a problem. We as people look to our own strength, or to our own inventions to save us in times of distress. We seek to figure things out ourselves rather than trusting God. The Bible tells us to Love the LORD our God with all our heart and with all our soul and with all our strength. The Lord’s help begins out of a Love relationship. In our relationship we “pray without ceasing;” we trust the Lord in everything; we let the Lord be our Shepherd and guide us. All of this comes first, and out of lifestyle. Then when help is needed, we are trained to cry out to God first.
All too often, people do not look to God. People cry out to others for help. Barak cried to Zebulun (Judges 4:10); Sisera cried to his chariots (Judges 4:13). The question comes, when you are in trouble, who do you cry out to? One of the natural things in life is to ask help of those we know, those we think can help us. At the beginning of life we call out to our mothers and fathers to give assistance, whether food, or protection, or whatever. But there are situations where people can not help.
When others can not help, people look to other things to help. In the Old Testament, some people cried out to idols (Isa. 57:13; Jer 11:12; Hos 7::14; Jonah 1:5). Today, when in desperation, man cries out to his idols: money; government; medicine; and many other things. But we need to realize ultimately our trust should be in the Lord. In desperation, we need to cry to God First and foremost.
David teaches us the lessons of prayer in Ps 142. King David cries to the Lord, and to the Lord alone. No matter who or what is the problem, David takes it to the Lord in prayer. There were many other places King David could have taken his requests (after all he was the king); however Only God knows the King’s path – past and future. The Lord has cared and will care for David’s soul. The Lord is David’s refuge. The Lord is David’s portion in the land of the Living. David’s choice was to cry to the Lord first, and not last. When we cry to the Lord – the Lord delivers us out of our distress (Ps 107:19).
Wednesday, June 16, 2010
Prayer - תְּפִלָּה - Interceding for us
תְּפִלָּה - tĕphillah
There are at least a dozen Hebrew words for pray and prayer. But easily the most common word for "prayer" is tepillâ and the related verb, pâlal. This word can mean just “pray” or it can mean “intervene” or judge.
1KI 8:27 "But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built! 28 Yet give attention to your servant's prayer (t@phillah) and his plea for mercy (t@chinnah), O LORD my God. Hear the cry (rinnah) and the prayer (t@phillah) that your servant is praying (palal) in your presence this day. 29 May your eyes be open toward this temple night and day, this place of which you said, `My Name shall be there,' so that you will hear the prayer (t@phillah)your servant prays (palal) toward this place. 30 Hear the supplication (t@chinnah) of your servant and of your people Israel when they pray (palal) toward this place. Hear from heaven, your dwelling place, and when you hear, forgive.
1KI 8:44 "When your people go to war against their enemies, wherever you send them, and when they pray (palal) to the LORD toward the city you have chosen and the temple I have built for your Name, 45 then hear from heaven their prayer (t@phillah) and their plea (t@chinnah), and uphold their cause.
This word for prayer asks God to act as a judge and intervene. See Psalm 17:1-15
On the television there are multitudes of programs about lawyers and police (who attempt to be lawyers). As they lay out their case before the judge, they want the judge to take their side. (That is true for both the prosecution and the defense). Which side is right? Well, it is always my desire for the side I am on to be found right.
On television the lawyers do anything to attempt to sway the judge: more evidence; better witnesses; bringing witnesses who are friends of the judge; or friends of the other side – but we know we can force them to take our side; practiced reasoning; bargaining with the judge or the other side; switching judges to a more “reasonable” judge; selecting the “right” jury; filling the court room with those who will “cheer” for us (and impress the judge); try to show the judge that public sentiment is on our side (my favorite is in Miracle on 34th Street when the letters to Santa Claus are placed on the judge’s desk); quoting the law; quoting obscure sections of the law; telling the judge what those who wrote the law meant (when the law does not take our side); trying to get someone on the other side to crack through pressure; persuasive opening and closing arguments; getting a renowned lawyer.
After all this, you might ask the question, “How does this relate to prayer?” It is because we are asking God to intercede or intervene for us in a particular case. Like, let’s say, Aunt Sally is sick; or our good friend Joe needs a job. Maybe its that a little more cash would come in handy and I would really like to win the lottery. I ask God to intervene for my side.
Have you ever looked at the idea that maybe it would be better if Aunt Sally did not get better? Think about this verse – 2 Kings 20:4-5: Before Isaiah had left the middle court, the word of the LORD came to him: "Go back and tell Hezekiah, the leader of my people, `This is what the LORD, the God of your father David, says: I have heard your prayer (t@phillah) and seen your tears; I will heal you. On the third day from now you will go up to the temple of the LORD.
It was in the 15 years following the healing that Manasseh was born, one of Judah’s most wicked kings.
In the case of one out of work, maybe it is a ministry the person is doing – or the person who must lose a job to open the position.
תְּפִלָּה - tĕphillah = intervention, an act of God.
Now, this type of prayer is used particularly in the areas of confession, intercession and supplication. It is not as much used in Praise, Adoration or Thanksgiving.
Confession – 2 Chr 33:18-19; Neh 1:6-7; Ps 39:8-13; Ps 65:2-3.
Intercession (Supplication) – Ge 20:7; 1 Sam 1:10-12; Job 42:8; Ps 54:1-4; Ps 61:1-3; Ps 66:16-20; Ps 80:3-7; Ps 86:1-4; Ps 141:1-2.
There is another word that goes with this study – it is תּפִלָּה, tephillāh, "prayer," or "prayer-band" (plural tephillīn). There were two kinds: (1) one to be bound to the inner side of the left arm, and near the elbow, so that with the bending of the arm it would rest over the heart, (2) Another was to be bound in the center of the forehead, "between thine eyes" (Deut. 6:8). The boxes contain four biblical passages (Exodus 13:1-10, 11-16; Deuteronomy 6:4-9, 11:13-21). There is one overt reference to phylacteries in the New Testament – Mt 23:5 – “Everything they do is done for men to see: They make their phylacteries wide and the tassels on their garments long.” Another reference is found in Rev. 13:16.
DT 6:4 Hear, O Israel: The LORD our God, the LORD is one. 5 Love the LORD your God with all your heart and with all your soul and with all your strength. 6 These commandments that I give you today are to be upon your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the doorframes of your houses and on your gates.
The lesson of the Phylactery Tephillin is that we ware to keep God ever on our minds and in our hearts. We are to “pray without ceasing.” It could be said that we should be interceding and intervening for people and about events in this world every time they are presented to us … and then on a continual basis – as is found in this New Testament passage:
LK 18:1 Then Jesus told his disciples a parable to show them that they should always pray and not give up. 2 He said: "In a certain town there was a judge who neither feared God nor cared about men. 3 And there was a widow in that town who kept coming to him with the plea, `Grant me justice against my adversary.'
LK 18:4 "For some time he refused. But finally he said to himself, `Even though I don't fear God or care about men, 5 yet because this widow keeps bothering me, I will see that she gets justice, so that she won't eventually wear me out with her coming!' "
LK 18:6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? 8 I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?"
This prayer, this tĕphillah we are to constantly remember to pray in our hearts, and we are to remember the needs of others and ourselves.
There are at least a dozen Hebrew words for pray and prayer. But easily the most common word for "prayer" is tepillâ and the related verb, pâlal. This word can mean just “pray” or it can mean “intervene” or judge.
1KI 8:27 "But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built! 28 Yet give attention to your servant's prayer (t@phillah) and his plea for mercy (t@chinnah), O LORD my God. Hear the cry (rinnah) and the prayer (t@phillah) that your servant is praying (palal) in your presence this day. 29 May your eyes be open toward this temple night and day, this place of which you said, `My Name shall be there,' so that you will hear the prayer (t@phillah)your servant prays (palal) toward this place. 30 Hear the supplication (t@chinnah) of your servant and of your people Israel when they pray (palal) toward this place. Hear from heaven, your dwelling place, and when you hear, forgive.
1KI 8:44 "When your people go to war against their enemies, wherever you send them, and when they pray (palal) to the LORD toward the city you have chosen and the temple I have built for your Name, 45 then hear from heaven their prayer (t@phillah) and their plea (t@chinnah), and uphold their cause.
This word for prayer asks God to act as a judge and intervene. See Psalm 17:1-15
On the television there are multitudes of programs about lawyers and police (who attempt to be lawyers). As they lay out their case before the judge, they want the judge to take their side. (That is true for both the prosecution and the defense). Which side is right? Well, it is always my desire for the side I am on to be found right.
On television the lawyers do anything to attempt to sway the judge: more evidence; better witnesses; bringing witnesses who are friends of the judge; or friends of the other side – but we know we can force them to take our side; practiced reasoning; bargaining with the judge or the other side; switching judges to a more “reasonable” judge; selecting the “right” jury; filling the court room with those who will “cheer” for us (and impress the judge); try to show the judge that public sentiment is on our side (my favorite is in Miracle on 34th Street when the letters to Santa Claus are placed on the judge’s desk); quoting the law; quoting obscure sections of the law; telling the judge what those who wrote the law meant (when the law does not take our side); trying to get someone on the other side to crack through pressure; persuasive opening and closing arguments; getting a renowned lawyer.
After all this, you might ask the question, “How does this relate to prayer?” It is because we are asking God to intercede or intervene for us in a particular case. Like, let’s say, Aunt Sally is sick; or our good friend Joe needs a job. Maybe its that a little more cash would come in handy and I would really like to win the lottery. I ask God to intervene for my side.
Have you ever looked at the idea that maybe it would be better if Aunt Sally did not get better? Think about this verse – 2 Kings 20:4-5: Before Isaiah had left the middle court, the word of the LORD came to him: "Go back and tell Hezekiah, the leader of my people, `This is what the LORD, the God of your father David, says: I have heard your prayer (t@phillah) and seen your tears; I will heal you. On the third day from now you will go up to the temple of the LORD.
It was in the 15 years following the healing that Manasseh was born, one of Judah’s most wicked kings.
In the case of one out of work, maybe it is a ministry the person is doing – or the person who must lose a job to open the position.
תְּפִלָּה - tĕphillah = intervention, an act of God.
Now, this type of prayer is used particularly in the areas of confession, intercession and supplication. It is not as much used in Praise, Adoration or Thanksgiving.
Confession – 2 Chr 33:18-19; Neh 1:6-7; Ps 39:8-13; Ps 65:2-3.
Intercession (Supplication) – Ge 20:7; 1 Sam 1:10-12; Job 42:8; Ps 54:1-4; Ps 61:1-3; Ps 66:16-20; Ps 80:3-7; Ps 86:1-4; Ps 141:1-2.
There is another word that goes with this study – it is תּפִלָּה, tephillāh, "prayer," or "prayer-band" (plural tephillīn). There were two kinds: (1) one to be bound to the inner side of the left arm, and near the elbow, so that with the bending of the arm it would rest over the heart, (2) Another was to be bound in the center of the forehead, "between thine eyes" (Deut. 6:8). The boxes contain four biblical passages (Exodus 13:1-10, 11-16; Deuteronomy 6:4-9, 11:13-21). There is one overt reference to phylacteries in the New Testament – Mt 23:5 – “Everything they do is done for men to see: They make their phylacteries wide and the tassels on their garments long.” Another reference is found in Rev. 13:16.
DT 6:4 Hear, O Israel: The LORD our God, the LORD is one. 5 Love the LORD your God with all your heart and with all your soul and with all your strength. 6 These commandments that I give you today are to be upon your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the doorframes of your houses and on your gates.
The lesson of the Phylactery Tephillin is that we ware to keep God ever on our minds and in our hearts. We are to “pray without ceasing.” It could be said that we should be interceding and intervening for people and about events in this world every time they are presented to us … and then on a continual basis – as is found in this New Testament passage:
LK 18:1 Then Jesus told his disciples a parable to show them that they should always pray and not give up. 2 He said: "In a certain town there was a judge who neither feared God nor cared about men. 3 And there was a widow in that town who kept coming to him with the plea, `Grant me justice against my adversary.'
LK 18:4 "For some time he refused. But finally he said to himself, `Even though I don't fear God or care about men, 5 yet because this widow keeps bothering me, I will see that she gets justice, so that she won't eventually wear me out with her coming!' "
LK 18:6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? 8 I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?"
This prayer, this tĕphillah we are to constantly remember to pray in our hearts, and we are to remember the needs of others and ourselves.
Tuesday, June 8, 2010
Prayer - שִׂיחַ - Meditation
שִׂיחַ śîaḥ and הָגָה – hagah
Meditation is prayer of the mind. The American Negro College fund used to have an advertisement – “a mind is a terrible thing to waste.” Meditation is a prayer that calls us to use on our minds, to reach out beyond where we have been and grasp the truths that God has given. God has given us a wonderful mind that is capable of understanding many concepts, reaching out into the mighty truths of God, and applying those truths to our thoughts and actions.
Meditation is prayer that begins in the mind and moves to the heart. Psalm 1 gives us a great illustration:
PS 1:1 Blessed is the man who does not walk in the counsel of the wicked
or stand in the way of sinners or sit in the seat of mockers.
PS 1:2 But his delight is in the law of the LORD, and on his law he meditates (haga) day and night.
PS 1:3 He is like a tree planted by streams of water, which yields its fruit in season
and whose leaf does not wither. Whatever he does prospers.
Here is an illustration given by God that shows us how Meditation works. When we think of trees, we think of the shade they produce, and how we enjoy sitting under them. We think of the beauty of the leaves, and how they quiver in the breeze. But the part of the tree that speaks of meditation is unseen – yet, without this part there would be no trunk, limbs or leaves. This part is the roots.
Notice the roots; they spread out from the bottom of this tree in a fine feathery web. What do these roots do? They look for water and nutrients. They spread out all through the soil, looking for any nugget of nutrition they can find. As they spread they invade everywhere. I have this clump of leaves dropped on top of the soil several years ago, and notice – it is filled with roots. Roots are the best means to prevent erosion – because they invade the soil – and hold it.
Meditation is the same thing. It is digging into the Word of God, exploring every corner, every syllable, and every word of each passage – comparing this passage to others, and connecting them in our minds, our hearts and in our actions. (Dt 6:5) Once we get the truths of God in our mind, and they spread through to our heart – and into every idea and action.
Warren Wiersbe says: “The Word of God is unlike any other book: we must be on good terms with the Author if we are to learn from what He has written. Our relationship to the Lord is determined by our relationship to His will, and that is determined by how we relate to His Word. Too many believers have only academic head knowledge of the Word, but they do not know how to put this knowledge into practice in the decisions of daily life. What we all need is a heart knowledge of the Word, and this means being taught by God.” (Ps 119:102)
PS 119:9 How can a young man keep his way pure? By living according to your word.
PS 119:10 I seek you with all my heart; do not let me stray from your commands.
PS 119:11 I have hidden your word in my heart that I might not sin against you.
PS 119:12 Praise be to you, O LORD; teach me your decrees.
PS 119:13 With my lips I recount all the laws that come from your mouth.
PS 119:14 I rejoice in following your statutes as one rejoices in great riches.
PS 119:15 I meditate (siha) on your precepts and consider your ways.
PS 119:16 I delight in your decrees; I will not neglect your word.
There are two words for Meditation:
1) Siyach - has the basic meaning of “to be occupied with,” or “concerned about.” Thus meditation focuses upon one idea. It revolves the idea around looking at it from all sides. The constant recollection of God’s past deeds by the hearing of Scripture and repetition of thought produce confidence in God (Pss. 104:34; 119:15,23,48,78,97,99,148; Ps. 63:6-8; 143:5). - Holman
2) Hagah – literally means “to utter in a low sound.” The word is used to denote the growling of a lion (Isa. 31:4) or the cooing of a dove (Isa. 38:14). Therefore it has been suggested that, in ancient Hebrew meditation, Scripture frequently was recited in a low murmur. – Holman
The Jewish people have practiced both types of meditation. The first is obvious – “I meditate on your precepts.” Jewish teachers will focus on a verse or a word, and define, and redefine its meaning. Torah, Mishnah, Gemara,
Hagah meditation involves blocking out distractions so a person can practice Siyach meditation. The Jewish people have developed various methods of doing this.
1) use of the Tallit – The word means Tal (tent) lit (Little) – it can be used to give you some space. Nu 15:37-41, we are to hold the tzitzit (fringes) to remind us of God.
2) Davining – Davining is a movement to distract other outside influences. By moving and praying it helps the focus.
3) Reading Scripture while praying.
The first time meditation is mentioned in the Bible is Genesis 24:63 – “Isaac went out to the field one evening to meditate (7742), and as he looked up, he saw camels approaching. 64 Rebekah also looked up and saw Isaac. She got down from her camel 65 and asked the servant, "Who is that man in the field coming to meet us?"
"He is my master," the servant answered. So she took her veil and covered herself.”
The first time meditation is mentioned in the New Testament is soon after Jesus was born:
LK 2:16 “So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. 17 When they had seen him, they spread the word concerning what had been told them about this child, 18 and all who heard it were amazed at what the shepherds said to them. 19 But Mary treasured up all these things and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.” So, Mary meditated on those words.
Meditation is keeping God
1) Close to your heart – Ps 77:6 - I remembered my songs in the night. My heart mused and my spirit inquired:
2) Consistently on your mind – Ps 119:27 - Let me understand the teaching of your precepts; then I will meditate on your wonders.
3) A way to achieve 1 Thessalonians 5:17 – “Pray Continually”
There are at least three false views of Meditation
1) Emptying the mind of everything. This is the path to becoming a zombie. It is a means of barricading the things of God from entering your heart. Some say that by doing this you can find yourself. Godly meditation is the opposite! It is filling your mind with God, and in so doing you can understand who He made you.
2) Focusing on the Creation. To focus on the objects of creation is like a contractor looking at the artist’s rendition rather than studying the blueprints. While it is true there are many beautiful and wonderful things in our world (such as flowing water or flickering candles), these things are only reflections of the one who created them. Our meditation should focus on the Creator.
3) The wicked individual meditates upon violence (Prov. 24: 2). The meditation of a righteous person contemplates God or His great spiritual truths (Pss. 63:6; 77:12; 119:15, 23,27,48,78,97,148; 143:5). He hopes to please God by meditation (Ps. 19:14). Thus meditation by God’s people is a reverent act of worship. Through it they commune with God and are thereby renewed spiritually.
Psalm 19 gives us some topics to meditate upon.
Meditation is prayer of the mind. The American Negro College fund used to have an advertisement – “a mind is a terrible thing to waste.” Meditation is a prayer that calls us to use on our minds, to reach out beyond where we have been and grasp the truths that God has given. God has given us a wonderful mind that is capable of understanding many concepts, reaching out into the mighty truths of God, and applying those truths to our thoughts and actions.
Meditation is prayer that begins in the mind and moves to the heart. Psalm 1 gives us a great illustration:
PS 1:1 Blessed is the man who does not walk in the counsel of the wicked
or stand in the way of sinners or sit in the seat of mockers.
PS 1:2 But his delight is in the law of the LORD, and on his law he meditates (haga) day and night.
PS 1:3 He is like a tree planted by streams of water, which yields its fruit in season
and whose leaf does not wither. Whatever he does prospers.
Here is an illustration given by God that shows us how Meditation works. When we think of trees, we think of the shade they produce, and how we enjoy sitting under them. We think of the beauty of the leaves, and how they quiver in the breeze. But the part of the tree that speaks of meditation is unseen – yet, without this part there would be no trunk, limbs or leaves. This part is the roots.
Notice the roots; they spread out from the bottom of this tree in a fine feathery web. What do these roots do? They look for water and nutrients. They spread out all through the soil, looking for any nugget of nutrition they can find. As they spread they invade everywhere. I have this clump of leaves dropped on top of the soil several years ago, and notice – it is filled with roots. Roots are the best means to prevent erosion – because they invade the soil – and hold it.
Meditation is the same thing. It is digging into the Word of God, exploring every corner, every syllable, and every word of each passage – comparing this passage to others, and connecting them in our minds, our hearts and in our actions. (Dt 6:5) Once we get the truths of God in our mind, and they spread through to our heart – and into every idea and action.
Warren Wiersbe says: “The Word of God is unlike any other book: we must be on good terms with the Author if we are to learn from what He has written. Our relationship to the Lord is determined by our relationship to His will, and that is determined by how we relate to His Word. Too many believers have only academic head knowledge of the Word, but they do not know how to put this knowledge into practice in the decisions of daily life. What we all need is a heart knowledge of the Word, and this means being taught by God.” (Ps 119:102)
PS 119:9 How can a young man keep his way pure? By living according to your word.
PS 119:10 I seek you with all my heart; do not let me stray from your commands.
PS 119:11 I have hidden your word in my heart that I might not sin against you.
PS 119:12 Praise be to you, O LORD; teach me your decrees.
PS 119:13 With my lips I recount all the laws that come from your mouth.
PS 119:14 I rejoice in following your statutes as one rejoices in great riches.
PS 119:15 I meditate (siha) on your precepts and consider your ways.
PS 119:16 I delight in your decrees; I will not neglect your word.
There are two words for Meditation:
1) Siyach - has the basic meaning of “to be occupied with,” or “concerned about.” Thus meditation focuses upon one idea. It revolves the idea around looking at it from all sides. The constant recollection of God’s past deeds by the hearing of Scripture and repetition of thought produce confidence in God (Pss. 104:34; 119:15,23,48,78,97,99,148; Ps. 63:6-8; 143:5). - Holman
2) Hagah – literally means “to utter in a low sound.” The word is used to denote the growling of a lion (Isa. 31:4) or the cooing of a dove (Isa. 38:14). Therefore it has been suggested that, in ancient Hebrew meditation, Scripture frequently was recited in a low murmur. – Holman
The Jewish people have practiced both types of meditation. The first is obvious – “I meditate on your precepts.” Jewish teachers will focus on a verse or a word, and define, and redefine its meaning. Torah, Mishnah, Gemara,
Hagah meditation involves blocking out distractions so a person can practice Siyach meditation. The Jewish people have developed various methods of doing this.
1) use of the Tallit – The word means Tal (tent) lit (Little) – it can be used to give you some space. Nu 15:37-41, we are to hold the tzitzit (fringes) to remind us of God.
2) Davining – Davining is a movement to distract other outside influences. By moving and praying it helps the focus.
3) Reading Scripture while praying.
The first time meditation is mentioned in the Bible is Genesis 24:63 – “Isaac went out to the field one evening to meditate (7742), and as he looked up, he saw camels approaching. 64 Rebekah also looked up and saw Isaac. She got down from her camel 65 and asked the servant, "Who is that man in the field coming to meet us?"
"He is my master," the servant answered. So she took her veil and covered herself.”
The first time meditation is mentioned in the New Testament is soon after Jesus was born:
LK 2:16 “So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. 17 When they had seen him, they spread the word concerning what had been told them about this child, 18 and all who heard it were amazed at what the shepherds said to them. 19 But Mary treasured up all these things and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.” So, Mary meditated on those words.
Meditation is keeping God
1) Close to your heart – Ps 77:6 - I remembered my songs in the night. My heart mused and my spirit inquired:
2) Consistently on your mind – Ps 119:27 - Let me understand the teaching of your precepts; then I will meditate on your wonders.
3) A way to achieve 1 Thessalonians 5:17 – “Pray Continually”
There are at least three false views of Meditation
1) Emptying the mind of everything. This is the path to becoming a zombie. It is a means of barricading the things of God from entering your heart. Some say that by doing this you can find yourself. Godly meditation is the opposite! It is filling your mind with God, and in so doing you can understand who He made you.
2) Focusing on the Creation. To focus on the objects of creation is like a contractor looking at the artist’s rendition rather than studying the blueprints. While it is true there are many beautiful and wonderful things in our world (such as flowing water or flickering candles), these things are only reflections of the one who created them. Our meditation should focus on the Creator.
3) The wicked individual meditates upon violence (Prov. 24: 2). The meditation of a righteous person contemplates God or His great spiritual truths (Pss. 63:6; 77:12; 119:15, 23,27,48,78,97,148; 143:5). He hopes to please God by meditation (Ps. 19:14). Thus meditation by God’s people is a reverent act of worship. Through it they commune with God and are thereby renewed spiritually.
Psalm 19 gives us some topics to meditate upon.
Wednesday, June 2, 2010
Prayer - פָּגַע - Encountering God
Paga - פָּגַע—An Encounter with God
Paga – It is a Divine encounter, it is not just a chance meeting. It is a meeting with God Himself … Face to Face … Eye to Eye … Time spent with the King of Kings, Lord of Lords, time that has meaning and involves both the prayer and God.
It is like what happened in the story of the Good Samaritan (yes, I know that is Greek, not Hebrew – but it illustrates the point very well). A man was on his way down to Jericho, when he had a Paga, an encounter. It was not the type of encounter he wanted, but it was an encounter, a meeting – Thieves fell upon him. They encountered him. It is not something he asked for, it happened. And the results were life changing. Paga, encounter, it can mean to fall upon and to kill – as in the case of: “man was going down from Jerusalem to Jericho” in Luke 10:30-36.
Paga, Encounter, that is what happened to Jacob at Mahanaim. Ge 32:1 – The Angels met him. (31:51-32:3)
The Paga, Encounter – It is what you do when you meet your neighbor’s donkey – or even an enemy’s gone astray. You encounter it and return it. Ex 23:4.
Paga, Encounter, it is what happened to Saul when he met the company of Prophets. He not only saw them, he met them, and it changed him – forever. It was a meeting orchestrated by God to change the man. 1 Sam 10:5. (1-8)
Paga. Encounter, It is intentional, on purpose. The Israelites came to Moses, after his first meeting with Pharaoh. The Pharaoh demanded more brick production – without the provision of straw. The Hebrews had to gather their own. They were not happy. The scripture says they Encountered Moses and Aaron (Ex 5:15-20)
Paga, Encounter, It is not like the chance meeting of the Priest or Levite on their way to Jerusalem in that story of the Good Samaritan, for they passed by on the other side. They only saw, they did not encounter the traveler. They passed on. Many in our churches say they want an encounter. They get close, but then when the real thing could happen, they just pass by.
It was the Samaritan who had the encounter. He stopped. He examined the need. He bandaged the traveler. He put him on his Donkey (not unlike the chance meeting with the donkey mentioned earlier in Ex 23:4, The Samaritan placed the traveler on the back of his donkey and took him to the Inn. He got involved. He paid the cost. And he even returned to make sure the traveler recovered – fully. Now that is a Paga, an encounter.
Paga, Encounter means to Intercede - "intercede" (to man: Jeremiah 36:25 (v.19-26) "to beg"; Jeremiah 15:11 (v.8-13);
Paga, Encounter, it is always impassioned. It is not just a casual meeting, or plea. It is impassioned. It is the request of Ruth in 1:16 (v.11-18); It is the request in Jeremiah 7:16 v12-16); It is the recognition of Job 21:15 v.7-15).
Paga, Encounter, it is the impassioned cry of God for His people - Isaiah 53:12 (There can be a cost to “encountering”); Isaiah 59:15-16.
We need to pray with God that there might be revival = Isaiah 64:5 (v.1-7); Jer 27:18 (not to man, but to God).
An intercessor is one who makes "contact" with God as opposed to the many who simply dabble in prayer.
This is a meeting, we are praying this summer we will meet God
Encounter God: Plead for Salvations (names) Pray for Revival
Plead for wellness (names)
Plead for Missionaries (names)
Plead for our prayer meeting – who will you encounter
Encounter – not just a chance meeting. This is major. This summer we hope to Encounter God. Other definitions are to meet, join, attack.
Paga – It is a Divine encounter, it is not just a chance meeting. It is a meeting with God Himself … Face to Face … Eye to Eye … Time spent with the King of Kings, Lord of Lords, time that has meaning and involves both the prayer and God.
It is like what happened in the story of the Good Samaritan (yes, I know that is Greek, not Hebrew – but it illustrates the point very well). A man was on his way down to Jericho, when he had a Paga, an encounter. It was not the type of encounter he wanted, but it was an encounter, a meeting – Thieves fell upon him. They encountered him. It is not something he asked for, it happened. And the results were life changing. Paga, encounter, it can mean to fall upon and to kill – as in the case of: “man was going down from Jerusalem to Jericho” in Luke 10:30-36.
Paga, Encounter, that is what happened to Jacob at Mahanaim. Ge 32:1 – The Angels met him. (31:51-32:3)
The Paga, Encounter – It is what you do when you meet your neighbor’s donkey – or even an enemy’s gone astray. You encounter it and return it. Ex 23:4.
Paga, Encounter, it is what happened to Saul when he met the company of Prophets. He not only saw them, he met them, and it changed him – forever. It was a meeting orchestrated by God to change the man. 1 Sam 10:5. (1-8)
Paga. Encounter, It is intentional, on purpose. The Israelites came to Moses, after his first meeting with Pharaoh. The Pharaoh demanded more brick production – without the provision of straw. The Hebrews had to gather their own. They were not happy. The scripture says they Encountered Moses and Aaron (Ex 5:15-20)
Paga, Encounter, It is not like the chance meeting of the Priest or Levite on their way to Jerusalem in that story of the Good Samaritan, for they passed by on the other side. They only saw, they did not encounter the traveler. They passed on. Many in our churches say they want an encounter. They get close, but then when the real thing could happen, they just pass by.
It was the Samaritan who had the encounter. He stopped. He examined the need. He bandaged the traveler. He put him on his Donkey (not unlike the chance meeting with the donkey mentioned earlier in Ex 23:4, The Samaritan placed the traveler on the back of his donkey and took him to the Inn. He got involved. He paid the cost. And he even returned to make sure the traveler recovered – fully. Now that is a Paga, an encounter.
Paga, Encounter means to Intercede - "intercede" (to man: Jeremiah 36:25 (v.19-26) "to beg"; Jeremiah 15:11 (v.8-13);
Paga, Encounter, it is always impassioned. It is not just a casual meeting, or plea. It is impassioned. It is the request of Ruth in 1:16 (v.11-18); It is the request in Jeremiah 7:16 v12-16); It is the recognition of Job 21:15 v.7-15).
Paga, Encounter, it is the impassioned cry of God for His people - Isaiah 53:12 (There can be a cost to “encountering”); Isaiah 59:15-16.
We need to pray with God that there might be revival = Isaiah 64:5 (v.1-7); Jer 27:18 (not to man, but to God).
An intercessor is one who makes "contact" with God as opposed to the many who simply dabble in prayer.
This is a meeting, we are praying this summer we will meet God
Encounter God: Plead for Salvations (names) Pray for Revival
Plead for wellness (names)
Plead for Missionaries (names)
Plead for our prayer meeting – who will you encounter
Encounter – not just a chance meeting. This is major. This summer we hope to Encounter God. Other definitions are to meet, join, attack.
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