Archives | Tactical Christianity

The 80% Prayer Principle

by R. Herbert | Oct 29, 2017 | Prayer, Tactical Articles

By R. Herbert

Not all prayer is asking for something, but a great deal of it obviously is. When we do ask, do we pray mainly for our own physical and spiritual needs and concerns? There is no doubt that it is acceptable to pray for these things – we have Christ’s encouragement to do so – but that is only part of the picture we find in the words of Jesus and in the New Testament as a whole.

Jesus certainly commanded us to pray about our own needs. “Give us this day our daily bread” lies at the heart of the Lord’s Prayer (Matthew 6:11), but we should never forget that all the petitions in that guide to prayer are for the needs of others – “us” – as well as our own.

Asking in Acts

If we continue in the New Testament and look at the Book of Acts, we find something very interesting. Acts continually speaks of prayer in the Church, but if we set aside the scriptures that simply tell us that the early church members prayed and we look only at verses telling us what the early believers were praying, in most translations we find only two verses in that book showing people praying for their own situations and twelve verses showing believers praying for the needs and welfare of others. This means that of the recorded prayers in Acts, some 83% are prayers on behalf of others rather than prayers for the individual who was offering the prayer.

If we have not thought about this topic before, the statistic may seem unexpected. Perhaps we would expect the ratio to be about 50/50 – prayer for others just as much as for ourselves. But the 83% prayer for others we find in Acts is a powerful statement of another way of looking at prayer – and the Book of Acts is not alone in taking this view.

Paul and Prayer

When we look at the writings of the apostle Paul, we find the principle corroborated. Paul speaks of prayer some 50 times in his epistles. Apart from non-specific examples, when we look at the nature of the prayers Paul mentions we find only three instances of praying for one’s own needs. Seven times Paul speaks of praying generally; but in some 40 of the 50 instances (80%) where he mentions specific things being prayed about, we find him speaking of praying for others or urging people to do likewise. For example, Paul tells us that he and his fellow workers prayed constantly for the spiritual needs of others:

“Therefore we also pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ” (2 Thessalonians 1:11-12).

And he urged others to continually do the same:

“And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints. Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should” (Ephesians 6:18-20, etc.).

So the pattern we found in Acts where we are told what people were praying for is repeated in the epistles of Paul where he so frequently tells what we should be praying for. These facts should speak to us. It is not a matter of attempting to establish Christian practice through statistics. It is simply acknowledging that of the prayers recorded and commanded in the New Testament Church, the great majority – somewhere around 80% – are prayers for others.

Applying a Principle

That’s why we can think of this fact as the 80% principle of what we ask for in prayer. It’s an estimated number with no claim to being correct to the third decimal place, but it’s a rounded number with a clear message. The 80% principle does not mean we should not pray for our own needs – and in some circumstances, of course, our own needs may be urgent and take full precedence in our thoughts. But the 80% principle opens a window for us to see how the early Church saw prayer, how Paul encouraged us to pray, and it gives added meaning to Jesus’ words that we pray for “us” in the plural.

We certainly don’t need to feel constrained to structure our prayers to a certain percentage in a certain way, but if we are growing more and more like the One to whom we are praying, the chances are that our prayers will become increasingly full of the needs of others and reflect our concern for them. If our prayers are growing in that direction and we begin to see the needs of others as usually greater than our own needs, we can trust that God will be pleased with our prayers – perhaps 100% pleased.

Are You Getting Enough Sleep?

by R. Herbert | Oct 22, 2017 | Positive Living

It may not sound like a very spiritual question, but it is a serious one.

Few of us are in danger of not getting enough sleep because we participate in all night sessions of prayer and study. The problem that most Christians face is trying to pray and study effectively – rather than sleepily – at the beginning or end of the day when they usually have opportunity for these spiritual activities.

But when we are tired at the end of the day or still tired in the morning after not enough sleep, it is difficult to seek God intently. Sometimes we need to seek God in very difficult situations – perhaps in the middle of the night – but under normal circumstances, in our regular day-to-day lives, if we really want to draw closer to God we need to “rest to be at our best.”

The principle is seen in an interesting story in the Old Testament. The Book of 1 Kings tells us that before meeting with God in difficult circumstances, the prophet Elijah did not study, fast, or meditate to be in top spiritual condition; he slept – and the account tells us he slept not once, but three times:

Elijah … went a day’s journey into the wilderness. He came to a broom bush, sat down under it and prayed that he might die. “I have had enough, Lord,” he said. “Take my life; I am no better than my ancestors.” Then he lay down under the bush and fell asleep. All at once an angel touched him and said, “Get up and eat.” He looked around, and there by his head was some bread baked over hot coals, and a jar of water. He ate and drank and then lay down again. The angel of the Lord came back a second time and touched him and said, “Get up and eat, for the journey is too much for you.” So he got up and ate and drank. Strengthened by that food, he traveled forty days and forty nights until he reached Horeb, the mountain of God. There he went into a cave and spent the night” (1 Kings 19:3-9).

Notice a couple of things about this unusual story. Elijah was on his way to meet with God at Horeb, the “Mountain of God,” but the account mentions specifically the sleep he took on the way – at least two naps and, presumably, a night’s sleep in the cave. Then God spoke to Elijah and the prophet entered into a conversation with him.

Fast forward to the New Testament and we find Jesus sleeping in the back of the boat before calming the storm (Matthew 8:24). This is not to say that Jesus had to rest before performing a miracle, but that he knew the value of rest even when conditions were difficult. That is why we find him telling his disciples to “Come with me by yourselves to a quiet place and get some rest” (Mark 6:31), and the word translated “rest” in this verse can mean sleep as well as relaxation (as in Matthew 26:45, Mark 14:41).

Now the exhortation is to get “some rest” or “rest awhile,” as some translations have it, not to rest or sleep all day or in times when we urgently need to be seeking God (Matthew 26:40-41). But again, we are talking about our normal day-to-day activities and what is effective and what is not when it comes to spending time with God.

The truth is, none of us can perform at our best spiritually on an ongoing basis when we are not getting the rest we need. The Book of Psalms tells us: “In vain you rise early and stay up late, toiling for food to eat— for he grants sleep to those he loves” (Psalm 127:2). We can apply this principle to spiritual food also. The point the psalm is making is that God gives sleep to his people, those he loves, for a purpose – not just to be able to do another day’s work, but to help us most effectively seek and walk with him. David also put it this way: “I lay down and slept; I woke again, for the Lord sustained me” (Psalm 3:5 ESV).

Sleep is a gift that we need for our spiritual lives as well as for our physical well-being – we just have to decide to accept the gift.

Truth and Consequences

by R. Herbert | Oct 15, 2017 | Obedience

Should you always tell the truth? If you don’t know what the Bible says on this topic, you may be surprised! But first, let me state clearly that the Bible makes it very clear we should not lie (read Proverbs 12:22 and John 8:44, for example, if you have any doubt about that). This blog post is not advocating lying or practicing a lifestyle of deception, in any way, shape or form.

But the fact that we should not lie does not mean that we always need to tell the truth we know – as in telling all the truth. Many new Christians, and even those who have been in the Way for many years, have not thought this through. Some, in their desire to do what is right, unnecessarily harm themselves and others by a lack of understanding in this area when saying more than necessary can have unfortunate or even serious consequences. The old World War II conundrum of Nazis at the door looking for people sheltering Jewish families comes immediately to mind, but there are many lesser instances of this kind of situation.

The point is, we clearly cannot always vocalize the truth, or all of it, without hurting or even endangering others. I think many of us confuse biblical responsibility in this area with courtroom protocol. The legal injunction to tell “the truth, the whole truth and nothing but the truth” is firmly fixed in most people’s minds regarding the subject of telling the truth and that colors our thinking in other areas. Naturally, in any legal situation, if we give our word that we will tell the whole truth that is what we should do, but life is not a courtroom; the necessity of voicing everything we know is not usually an issue.

But there are times when it is simply better to refrain from speaking the truth if the truth does not need to be spoken or might have consequences in which someone is harmed. This principle is clearly supported by at least one example in the Bible.

In 1 Samuel we read that after Israel’s first king, Saul, sinned and disqualified himself from kingship, God told his servant Samuel to go to Bethlehem to anoint David, one of the sons of Jesse, as the new king. Samuel was naturally worried about the repercussions of doing this: “But Samuel said, ‘How can I go? If Saul hears about it, he will kill me’” (1 Samuel 16:2).

Now notice God’s reply to Samuel in the same verse – his instruction on how to handle this situation: “The LORD said, ‘Take a heifer with you and say, “I have come to sacrifice to the LORD.” Invite Jesse to the sacrifice, and I will show you what to do. You are to anoint for me the one I indicate.’” Here it is God Himself telling Samuel that rather than speaking the whole truth about why he was going to Bethlehem, Samuel should simply speak something equally true, but not the part of the truth that might get him killed.

There is a clear lesson in this story that we should always speak the truth when we do speak, but when people may be hurt or endangered by what we say, the truth, or all of it, does not always need to be spoken. It is also a clear example of what Christ meant in saying that we should be “wise as serpents and harmless as doves” (Matthew 10:16).

Take Courage!

by R. Herbert | Oct 8, 2017 | Tactical Notes, Warriors of the Way

“… Jesus immediately said to them: “Take courage! …” (Matthew 14:27)

The Bible contains many stories of courage. Some, such as the account of the young David fighting the giant Goliath, come quickly to mind. But there are dozens more examples throughout the pages of Scripture where individuals stepped forward and fought against huge odds or difficult situations – often alone and without the support of others. There are lessons we should not miss in these stories; here are three that we should take to heart:

Courage Is Commanded

“Take courage” is not just a biblical suggestion; it is a biblical command. We may be well aware of the many inspiring Old Testament verses such as “Be strong and courageous. Do not be afraid or terrified … for the Lord your God goes with you; he will never leave you nor forsake you” (Deuteronomy 31:6) and the multiple times God commanded his leaders such as Joshua to be courageous (Joshua 1:6, 7, 9, etc.), but we don’t always notice examples in the New Testament that apply directly to us.

If we look carefully, we find Jesus not only commanded courage of his disciples when they feared: “… Jesus immediately said to them: “Take courage!” (Matthew 14:27; Mark 6:50), but we also find him reminding his servants to have courage relative to the work he gave them to do: “The following night the Lord stood near Paul and said, “Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome” (Acts 23:11).

The apostle Paul clearly obeyed that command (Philippians 1:20, etc.) and passed the command along to the Christians he taught: “Be on your guard; stand firm in the faith; be courageous; be strong” (1 Corinthians 16:13). There is no question that courage is commanded of the followers of Christ as much as it was of God’s servants in Old Testament times.

Courage Is Contagious

It helps us to understand the importance of courage when we realize that there is not a single instance among the dozens of accounts of physical and spiritual bravery found in the Bible where one person’s courage did not have an emboldening effect on others.

Again, we may be more familiar with Old Testament examples such as Saul’s son Jonathan demonstrating courage that inspired his armor bearer to join him in fighting heavy odds (1 Samuel 14:1-13). Numerous examples in the Hebrew Scriptures show people being inspired by a courageous action, even if only after someone else was successful. Such was the case with the disheartened Israelites after David slew Goliath (1 Samuel 17:52).

But there are also fascinating examples of the contagious nature of courage in the New Testament. Take the case of Joseph of Arimathea who bravely asked Pilate for the body of Jesus in order to give him a proper burial. The Gospel of Mark tells us that “Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus” (Mark 15:43 ESV). This was no small act of bravery, as Jesus had just been executed as a rebel instigating sedition against the Roman Empire – and Joseph was no natural hero. John’s Gospel tells us: “… Now Joseph was a disciple of Jesus, but secretly because he feared the Jewish leaders. With Pilate’s permission, he came and took the body away” (John 19:38).

But Joseph’s act of courage had immediate ripple effects. John’s Gospel also tells us that “He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds [to embalm the body of Jesus]” (John 19:39). When Joseph “took courage,” he inspired Nicodemus – who had been too afraid of the Jews to talk with Jesus except under the cover of darkness – to likewise act with courage.

Courage is not just for heroes. Biblical examples like these show courage always has an effect – even when others are afraid to act until they see the success of someone who does demonstrate courageous behavior.

Courage Is Confirming

Not only is courage contagious when it is demonstrated, but acting courageously – even if we do not feel courageous – confirms our faith to God, to others and even to ourselves. God commands us to live courageously so he is obviously well pleased when we do so.

But acts of courage can have an effect on others that we may not even guess at the time. The Book of Acts tells us specifically that the Jewish priestly authorities questioned the apostles Peter and John in a threatening manner regarding their teaching, but: “When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus” (Acts 4:13). It was the courage of the two apostles, not their learning or eloquence, that was a witness to the Jewish priests and religious leaders. It is doubtless not a coincidence that shortly after that we are told: “So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith” (Acts 6:7).

Acting with courage even helps confirm our own dedication to God and his calling. We need faith to have courage and courage to express our faith. The apostle Paul showed this when he wrote: “I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death” (Philippians 1:20).

So the words of Christ and the disciples he taught show the unending need for courage in our personal lives and in doing the work we are given to do. Courage is needed to withstand evil and wrongdoing – to resist what is wrong in our own lives and in society, especially if we feel we are alone in carrying on the fight. But courage is contagious, and our actions invariably will inspire others.

Finally, courageous living demonstrates our faith in right and proper ways. Put simply, we need to take courage because courage is faith in action. Courage and our beliefs work hand in hand. We should never forget that the effect of courage on Christianity can be considerable, and the effect of Christianity on courage can be enormous. Take courage!

Why Did King Solomon Execute his own Brother?

by R. Herbert | Oct 1, 2017 | Difficult Scriptures

Scripture in Focus:
1 Kings 2:13-25

The Book of 1 Kings tells us that near the beginning of his reign, King Solomon had his own brother Adonijah executed (1 Kings 2:13-25). Solomon is praised for his godliness at this point of his life (1 Kings 3:3). Why would he do such a thing?

Adonijah was the fourth son of King David and an elder brother to Solomon, who inherited David’s throne according to his father’s wishes. But after the death of his own elder brothers, Amnon and Absalom, Adonijah considered himself the heir to the throne (1 Kings 1:5).

When David was near death, Adonijah invited his younger brothers (except Solomon) and many of the chief officials of the kingdom to a sacrificial feast to announce his intention to take the throne. But the prophet Nathan warned David through Bathsheba, Solomon’s mother, and David gave orders that Solomon immediately be proclaimed king.

At this point Adonijah asked for mercy from Solomon – who pardoned him on condition that he showed himself worthy in his behavior (1 Kings 1:50-53). But not long after this, Solomon executed Adonijah over an incident that might seem difficult to understand. Adonijah went to Solomon’s mother, Bathsheba, and persuaded her to ask the king on his behalf for permission to marry a young woman named Abishag. Bathsheba agreed and asked Solomon, who reacted strongly and ordered Adonijah’s death.

But there is more to the story than meets the eye. Abishag was not just any young woman. She was the virgin who had been selected from David’s harem to sleep alongside the aged king (without any sexual intimacy) to help keep him warm at night due to his poor circulation (1 Kings 1:1-4). But in the cultures of the ancient Near East, a king’s wives and concubines were considered part of the royal household inherited by the next king (2 Samuel 12:8).

The Greek historian Herodotus records this fact in saying that among the Persians a new king inherited the previous king’s harem and that to possess a king’s wife was as good as having title to the throne. In Israel, this had in fact been one of Adonijah’s older brother Absalom’s tactics when he attempted to take the throne of David (2 Samuel 16:22). So Adonijah knew that since the young woman Abishag was part of David’s harem, if he were to marry her it would strengthen his claim to the throne considerably.

That is why Solomon reacted so strongly – and why he told his mother Bathsheba “…Why do you request Abishag the Shunammite for Adonijah? You might as well request the kingdom for him …” (1 Kings 2:22). Solomon knew that this was no simple request, and that the devious Adonijah was clearly continuing his attempts to take over the throne. The Book of 1 Kings also shows that Solomon was aware that Adonijah was being supported by one of the military commanders, Joab, and by one of the chief priests, Abiathar – which is why the king also told his mother: “You might as well request the kingdom for him [Adonijah] and for Abiathar the priest and Joab son of Zeruiah!” (1 Kings 2:22).

Solomon’s mother, Bathsheba, was used as an unwitting accomplice in Adonijah’s scheming, but the Scriptures record that Solomon saw through the plot and acted decisively when it became apparent that his brother continued his plotting to take the throne.

Sadly, this incident may have brought to a final fulfillment the curse King David had called down upon himself years earlier when he responded to the prophet Nathan’s story of a man who stole his neighbor’s lamb. That story was actually a parable representing David’s stealing of the wife of the faithful soldier Uriah, and the king (not realizing he spoke of himself) had replied that the guilty man must pay fourfold for his sin (2 Samuel 12:1-6). It is perhaps not coincidence that David’s four eldest sons, ending with Adonijah, met untimely deaths. But in any event, it is clear that although he was granted mercy by Solomon, Adonijah continued to scheme to build power to take over the throne for himself – and in this way caused his own demise.