Now I Know...

A Victim of Oppression

Biblical Commands to the Oppressed

Who are the oppressed?
Those who lack the basic needs of life, including food, shelter, warmth, and security, as well as those who are attacked, verbally or physically for being who they are. The oppressed could be those who are put in their situation through birth, fate or by choice.

a. Don’t worry about your needs, for God will provide for all your needs.
Do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? Do not worry then, saying, 'What will we eat?' or 'What will we drink?' or 'What will we wear for clothing?' For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you. So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own. Matthew 6:25, 31-34

b. Do not envy those who are privileged, for they have a sad fate which awaits them.
But as for me, my feet came close to stumbling, My steps had almost slipped. For I was envious of the arrogant As I saw the prosperity of the wicked…. When I pondered to understand this, It was troublesome in my sight Until I came into the sanctuary of God; Then I perceived their end. Surely You set them in slippery places; You cast them down to destruction. Psalm 73:2-3, 16-18

c. Do not be angry at the privileged, but trust in the Lord for justice.
Do not fret because of evildoers, Be not envious toward wrongdoers.
For they will wither quickly like the grass And fade like the green herb.
Trust in the LORD and do good; Dwell in the land and cultivate faithfulness.
He will bring forth your righteousness as the light And your judgment as the noonday.
Rest in the LORD and wait patiently for Him; Do not fret because of him who prospers in his way, Because of the man who carries out wicked schemes.
Cease from anger and forsake wrath; Do not fret; it leads only to evildoing.
For evildoers will be cut off, But those who wait for the LORD, they will inherit the land.
Psalm 37:2-3,6-9

d. Do not rebel against the privileged, but take what punishment they give you.
But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you. Matthew 5:39-42

e. Treat those over you with respect and you will gain God’s honor
Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. I Peter 2:18-19

f. Pray for justice.
Now He was telling them a parable to show that at all times they ought to pray and not to lose heart, saying, "In a certain city there was a judge who did not fear God and did not respect man. There was a widow in that city, and she kept coming to him, saying, 'Give me legal protection from my opponent.' For a while he was unwilling; but afterward he said to himself, 'Even though I do not fear God nor respect man, yet because this widow bothers me, I will give her legal protection, otherwise by continually coming she will wear me out.'" Luke 18:1-5

g. Seek human justice, privately and then in community.
If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Matthew 18:15-17

h. If you can’t get human justice, then seek God, for He is the final appeal.
You shall not afflict any widow or orphan. If you do afflict them, and they cry out to me, I will surely hear their cry; and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless. If you lend money to any of my people with you who is poor, you shall not be to him as a creditor, and you shall not exact interest from him. If ever you take your neighbor's garment in pledge, you shall restore it to him before the sun goes down; for that is his only covering, it is his mantle for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am compassionate. Exodus 22:22-27

i. Trust that God will give you justice in His time.
Trust in the LORD and do good; Dwell in the land and cultivate faithfulness.
He will bring forth your righteousness as the light And your judgment as the noonday. Psalm 37: 3-4
And will not God vindicate his elect, who cry to him day and night? Will he delay long over them? I tell you, he will vindicate them speedily. Luke 18:7-8

j. Rejoice in your lowly state, for you are God’s chosen people.
Blessed are you poor, for yours is the kingdom of God. Blessed are you that hunger now, for you shall be satisfied. "Blessed are you that weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, on account of the Son of man! Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets. Luke 6:20-23

k. If you have suffered in this life in God’s righteousness, then God will give you a second chance through resurrection.
And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. Romans 5:3-5

God's Commands to the Privileged

Who are the privileged?
If you are reading this, probably you!

Those who have greater resources than anyone around them, whether through birth or fate or labor. Resources could include opportunities in wealth, education, prestige, relationship, and esteem through race, sex, social class, or any other level of status as determined by society. We should remember that we are all privileged in some way, so these commands apply to all of us in some areas of our lives. If we live in the United States, even if we are among the poorest who live here, we are most likely privileged above the majority of the rest of the world.

If you have two coats and another has none, you are privileged.
If you are able to be politically active and another is not, you are privileged.
If you have supportive relationships and another does not, you are privileged.
If you have a job and another does not, you are privileged.
If you have excess time or money and another does not, you are privileged.
If you have peace when you go to sleep at night and another does not, you are privileged.
If you have clean drinking water and another does not, you are privileged.
If you never have to worry about racial injustice and another does, you are privileged.
If you belong to the majority religion of your culture or nation, you are privileged.

So, now that we know who we are, what is our responsibility given to us from God?

a. Do not boast about your privilege.
“Thus says the LORD, "Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things," declares the LORD.” Jeremiah 9:23-24

b. Do not use your privilege for primarily your own benefit.
But woe to you who are rich, for you are receiving your comfort in full. Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way. Luke 6:24-26
"The land of a rich man was very productive. And he began reasoning to himself, saying, 'What shall I do, since I have no place to store my crops?' Then he said, 'This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, "Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry."' But God said to him, 'You fool! This very night your soul is required of you; and now who will own what you have prepared?' So is the man who stores up treasure for himself, and is not rich toward God." Luke 12:16-21

c. Use what privilege and resources you have to benefit the oppressed.
We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth. I John 3:16-18

d. Surrender your material resources to benefit those who are needy.
Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys. For where your treasure is, there your heart will be also. Luke 12:33-34

e. Set aside some of your privilege, so that God might raise you up.
When you are invited by someone to a wedding feast, do not take the place of honor, for someone more distinguished than you may have been invited by him, and he who invited you both will come and say to you, 'Give your place to this man,' and then in disgrace you proceed to occupy the last place. But when you are invited, go and recline at the last place, so that when the one who has invited you comes, he may say to you, 'Friend, move up higher'; then you will have honor in the sight of all who are at the table with you. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." Luke 14:8-11

f. Use your privilege to make friends with the oppressed, God’s chosen, so that they might welcome you into God’s dwelling.
And I say to you, make friends for yourselves by means of the wealth of unrighteousness, so that when it fails, they will receive you into the eternal dwellings. Luke 16:9

g. Welcome the oppressed into the benefits of your privilege.
And He also went on to say to the one who had invited Him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, otherwise they may also invite you in return and that will be your repayment. But when you give a reception, invite the poor, the crippled, the lame, the blind, and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous." Luke 14:12-14

h. Use your privilege to create a context of justice for the needy and oppressed.
Vindicate the weak and fatherless; Do justice to the afflicted and destitute. Rescue the weak and needy; Deliver them out of the hand of the wicked. Psalm 82:3-4

i. Pay your workers their full wages on time.
Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. James 5:4

j. Do not cause those who are under your authority to be angry, but be at peace with all in as much as you are able.
Fathers, do not provoke your children to anger. Ephesians 6:4

k. Cheat no one, nor work for a company that cheats anyone of their wages. If you do cheat anyone of their meager resources, pay them back four times as much.
Do not defraud. Mark 10:19
Zaccheus stopped and said to the Lord, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." And Jesus said to him, "Today salvation has come to this house, because he, too, is a son of Abraham. Luke 19:8-9

l. Repent of your sins—especially your misuse of your privilege— with tears.
Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! James 5:1-3

m. Welcome the opportunity to be oppressed yourself, for then you will be of God’s people.
Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you. Matthew 5:11-12

n. Don’t worry if you become needy through obedience to God’s commands, for God will provide for all your needs if you seek His righteousness first.
Do not worry about your life, as to what you will eat; nor for your body, as to what you will put on. For life is more than food, and the body more than clothing…. And which of you by worrying can add a single hour to his life's span? If then you cannot do even a very little thing, why do you worry about other matters? But seek His kingdom, and these things will be added to you. Luke 12:22-23, 25-26, 31

o. If you have taken advantage of all of your privilege for your own benefit, then God will give you a second life in order to punish you.
And a poor man named Lazarus was laid at his gate, covered with sores, and longing to be fed with the crumbs which were falling from the rich man's table; besides, even the dogs were coming and licking his sores. Now the poor man died and was carried away by the angels to Abraham's bosom; and the rich man also died and was buried. In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. And he cried out and said, 'Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.' But Abraham said, 'Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony.’ Luke 16:20-25

How To Be Saved, Though American Middle Class

Are you rich?
You may be thinking, “I wish I was, then I could pay off my bills.” But when the Bible talks about people who are rich, it isn’t talking about how much money you have, or how much income you have. Rather, it speaks of the lifestyle you have and the amount of possessions you have. You might have debts and barely squeak by each month with your income, but if you have plenty to entertain yourself with and more than enough food, clothing and warmth, then you would be counted as rich in the Bible. Let me ask the question in a different way: Are you in the American middle class or better? If you say, “Sure, we’re middle class,” then, according to the standards of the Bible, you are rich.

If that is the case, then I just want to be honest with you. You’re in trouble. At least, you are in trouble spiritually. Probably. I’m sure that you are living pretty comfortably, but as far as your place before Jesus, you are in trouble. “Hey, wait! I’m confident in my place in Christ. I’m doing well spiritually.” You probably attend church regularly and read the Bible. Perhaps you even lead a Bible study or pray on a regular basis. All of that is great. But, according to Jesus, you are still in trouble. Jesus’ statements are very clear: “How hard it will be for those who are wealthy to enter the kingdom of God!” (Mark 10:23).

Just how hard? Jesus says well nigh impossible. Below are the stories of three rich men in Scripture and what Jesus says about their eternal destiny.

The Wealthy Entrepreneur (Luke 12:16-21)
A farmer did quite well one year and he was determining what to do with his surplus. “I know!” he said, “I will take my profit and put it into savings. I will build bigger barns, so that I can store more grain and goods for the future and then I will be able to take it easy and spend the rest of my life in pleasure.” However, God spoke to the man and said, “You idiot! You are dead tonight! And now what will be done with your ‘surplus’? Who will enjoy it now?” Jesus’ point in the parable is that the one who does not use his extra possessions, wealth or income in the manner told by God, then they will have nothing at the end of their lives.

The Man with many possessions (Mark 10:17-27)
Jesus was walking along and a man ran up to him, asking him, “Teacher, what should I do to gain eternal life?” Jesus answered, “You know the commandments in the Law—don’t commit adultery, don’t steal, don’t defraud, honor your father and mother.” The man said, “I’ve done all these things. Is that it?” Jesus looked at him and felt a love for him and so he said, “Yes—one last thing. Sell everything you have and give the proceeds to the poor. Then you will have riches in heaven. Then come and follow me.” The man walked away sadly because he had many possessions.

This man was rich not because he had a huge income or because he had an enormous amount of money in the bank. Rather, he had a lot of possessions. That is a lot like most of us, I would say. This man was hoping for eternal life while keeping what he had, but Jesus said that the only way he could gain a future life was to give up the life he had. If he surrendered his possessions and gave it all to those who had nothing, then he would be able to follow Jesus unencumbered. However, when a person has so much to give away, the task seems daunting—even impossible. But even the rich person can be saved with God’s help.

The Man in Comfort (Luke 16:19-31)
There was a man living in wealth and comfort. Every day he had sumptuous meals, and he dressed well and comfortably. He had everything going for him. Outside his door was a poor man named Lazarus who would have loved to eat just a bite of what the rich man was eating, and had such inadequate clothes that there were sores on his skin. The rich man, however, paid him no mind. Both of them were pious, and considered Abraham to be their father. But when they both died, Lazarus was taken to Abraham, while the rich man was taken to agony in dark flames. When the rich man complained to Abraham about this treatment, Abraham replied, “Son, remember that while you were alive you received your comforts and feasts. Lazarus, on the other hand, received only pain and sorrow. Now the roles are justly reversed—you are in agony and Lazarus is being comforted.”

Jesus said that the same would be true of a disciple of his. Those of his disciples who are poor would receive the kingdom of God. On the other hand, those of his disciples who are rich, who took comfort in this life, who lived in pleasure and ran around concerned about the affairs of this world—they would not receive God’s comfort in the end. (Luke 6:20-26; Mark 4:18-19)

Other places of the New Testament make it clear that the place of the rich, who live in luxury and pleasure, is eternal torment:

James says, “Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. It is in the last days that you have stored up your treasure! You have lived luxuriously on the earth and led a life of pleasure; you have fattened your hearts in a day of slaughter.” James 5:1-5.

The book of Revelation condemns the church who is rich and commands them to repent or they will be punished. Revelation 3:14-22.

The teaching of Jesus and the apostles are clear: The rich person who does not repent will not be with Jesus on the last day, but will be punished and sent to eternal fire. There’s no way to get around it. It really is impossible to be rich and to enter the kingdom. Jesus wasn’t just joking—he was deadly serious. He wasn’t just talking about the one who is greedy in spirit, like a miser—he was speaking about anyone who had what was extra. Jesus wasn’t just talking to disciples who lived long ago and far away—he is speaking today and he is speaking to us.

This will mean that hundreds of thousands of those who live comfortable lives in American churches today will end up in hell. There will be whole congregations of people who heard from their pastors that a person can live in pleasure and full contentment on earth and still gain salvation on the last day. I am here to tell you that it is a lie. I don’t want to condemn you or anyone else. However, God’s word is clear. Those who live for their entertainment, those who build up possessions for their own pleasure, those who store away for their future comfort—all of these people are condemned to die by Jesus. On the final day, perhaps you who are reading this tract will go before Jesus and he will say, “Go from me, I never knew you.” You will reply to him, “But, Lord, I received you as a child and believed in you my whole life.” And he will reply to you, “Why do you call me ‘Lord’ but you have never done what I told you to? If you really believed you would have acted for the sake of the poor.”

There is a solution. We can be saved. We can gain peace with God. We can gain the salvation of Jesus. But I’ll be honest with you—the path to salvation is hard for us. We will require God’s grace and Spirit and perhaps even a miracle from him to be able to accomplish this salvation. The path Jesus requires of us is to live a lifestyle of helping the poor.

Jesus said to all of his disciples, “Sell your possessions and give to the poor and make yourselves an unfailing treasure in heaven, for where your treasure is, there your heart will be also.” (Luke 12:33-34)

He also said, “Make friends for yourselves by using the wealth of unrighteousness, so that when it is gone, those friends of yours will welcome you into eternal dwellings.” (Luke 16:9)

On the final day, Jesus will welcome those who enter God’s kingdom by saying, “I was hungry and you gave me something to eat. I was naked and you clothed me. I was a stranger and you gave me hospitality. I was in prison and you came to me.” Then the righteous will answer him, “When did we do these things?” And Jesus will reply, “When you did it to one of my poor disciples, then you did it to me.” (Matthew 25:34-40).

In the earliest days of the church, the apostles took in quite a bit of money from the disciples, but didn’t use it for a building program, but instead provided for the poor among them. (Acts 4:34-35)

Paul also firmly supported this way of salvation for the rich: “Timothy, teach those who have wealth not to focus on gaining more wealth, but to be generous and to share their wealth with the needy so that they will have security for eternity and gain true life.” (I Timothy 6:17-19)

Practically, how does one do this? How can we live a lifestyle of serving the poor? Scripturally, there are three models to do this:

The Disciples’ Model—
Renouncing wealth and the gaining of wealth (Mark 1:16-20; Mark 10:28-30)
Peter and James and John were fisherman with their own businesses. They made a living and were content. Then Jesus came along and said, “Come and follow me.” At that point they knew what they needed to do. They dropped what they were doing, quit their work, left their families and followed Jesus to go where he went. While they may have looked back on occasion (John 21:3), they knew that the way to follow Jesus was the way of renouncing what one had and the lifestyle of comfort and pleasure. Instead, they were to dedicate all of their time and energy in giving the gospel to whoever needed it. Peter referred to this, later in the ministry, and Jesus replied, “Everyone who has renounced their family, land and occupation for my sake and for the gospel’s will gain ten times as much in this life through my disciples—along with suffering through persecutions— and in the age to come, eternal life.”

Even so, we can live in this manner. We can renounce all that we have—sell all that we have, give to those who are in greater need than us and then not collect any more. Jesus said, “Do not store up treasures on earth, but store up treasures in heaven.” And he makes it clear that storing up treasures in heaven means continuing to give what you have to those in need (Luke 12:33-34). This seems like the hardest thing to do, but in some ways it is the simplest. Once you have renounced your wealth, you need not worry about it again.

The Zaccheus Model—
Continually giving to the poor from one’s income (Luke 19:1-10)
Zaccheus was a wealthy tax collector and he was hated by the Jews of his community. He was rich, he was powerful and he was clearly in sin, after all, he was the chief of all tax collectors in the region! When Jesus honored him by being willing to stay in his house, all of the righteous of the community complained. Zaccheus then summarized his manner of maintaining righteousness—he would continually give half of his income to the poor and if he cheated anyone, he would repay them four times as much. Jesus declared Zaccheus righteous and a true inheritor of the kingdom of God, even though he was a tax collector, because he was doing what was righteous.

Even so, we can live in this manner. If we receive a continuous income, then we can be generous of that income and give to the poor. Not just give to those who are already wealthy, but give to those in real need. And like Zaccheus, we must not think that a simple ten percent of our giving is enough—not if we can still live in luxury on even fifteen percent of what is left. Instead, let us give generously and continuously. We keep what we know we need to live on and then give away the rest. Also, whatever clothes or food that we receive but do not need, let us give it away to the poor.

The Philemon Model—
Providing hospitality for the poor from all of one’s resources (Philemon 1:1-22)
Philemon was wealthy—very wealthy. He had a large household to run and slaves to run it. But he was a strong believer and determined that what he had would be made available to the poor of the kingdom of God. He was known to show love to all those who followed Christ. He invited the church of his community to meet in his house, and whenever a church worker was passing through, he invited them into his house to stay there as long as they needed. Paul had used his house before and was planning to use it again.

Even so, we can live in this manner. Whatever we have: a house, a car, a spare room, extra clothes, extra food, room in our church, room in our garage, extra time—let us use all these things for the sake of the poor, especially the needy in our church. Let us consider what we have and think how it can be used for the poor.

These models seem difficult—and so they are. Jesus himself said that the way of salvation is difficult. But it is the way of salvation. There is no way out. If we want eternal life, we need to live a life of love, of justice and of mercy. We need to surrender our lives for the sake of God. And God asks us to surrender our possessions to the poor. Let us do so with joy, not with hesitation or complaining. For to do this is to gain more out of life now, and to gain life with Christ eternally.

Anawim: The Cross In Community

Jesus did not just come to teach and die for his own personal gain—just so he could be risen and lifted up to political heights. He came to establish a kingdom. He did not want to establish a kingdom made up of one person alone, but of a community that lives in and for God. He suffered for others, to create a place where God’s people can live in peace and security. But the big question for the Jews of the first century, as well as the Christians in every century since, is: What characterizes the people of God?

Jesus uses a number of terms for his people who participate his kingdom: “Little ones” (Luke 17:2), “little flock” (Luke 12:32), “my brothers” (Matthew 28:10) and more. Most of the titles he gives are diminutives, indicating the humble state of those who follow him. Some of the most curious titles he gives for his people, however, are those found in the Beatitudes—“The poor”, “The poor in spirit”, “the meek”. Again, these indicate the humility of those who follow Jesus, but they seem more extreme than those found in other places.

There is a single Hebrew source for these three titles (“poor”, “poor in spirit”, “meek”): the word anawim. It is used extensively in the Hebrew Scriptures, all of which the word would usually be translated “the poor”. In all of the contexts that the word is found, though, the poor that are indicated are the oppressed poor who cry out to Yahweh for deliverance out of their situation.

An excellent example of this is the passage Jesus quotes in the Beatitudes, and that might be the source of the theological concept of the Beatitudes—Psalm 37. Jesus quotes verse 11, “the anawim shall inherit the earth.” In this Psalm, it is described that though the righteous suffer and are oppressed under the hands of the wicked, yet the anawim should not take vengeance against the wicked, or do evil in any way to get themselves out of the situation. Rather, they are to trust in God, and God will arrange reality around the justice of their situation. The wicked will perish at God’s hand and the anawim will be raised up—granted land, provision and leadership.

This theological context goes hand-in-hand with the background behind the Beatitudes. Jesus is describing a people who are oppressed and suffer under hardship and persecution due to obeying the message he is teaching. Because of these circumstances, his people are poor, mourning and desiring justice. But they remain righteous in these circumstances, being merciful, completely devoted to God and creating peace in the situation. Because of this, God rewards these “poor” and exalts them, granting them all they need and even the rule of the world.

This “story” constitutes the foundation of Jesus’ answer to one of the great debates in the first century Jewish world. As many scholars have recently proclaimed, there was not one monolithic “Judaism” of the first century, but in fact many constructs on how to follow Moses’ approach to God. The differences between the various groups rest basically on one question: “What kind of people does God accept?” All the various debates about forgiveness, circumcision, Sabbath-keeping, separated or integrated communities and other arguments all rest on this one question.

Jesus’ answer to this question, as found in the Beatitudes and other gospel teachings, is summarized thus: The people of God is the anawim. They are the people so devoted to Him and so merciful to others that they are persecuted for it. God will see their suffering and cause them to be delivered from it.

More specifically, the community of Jesus is described as follows:

Pure in Heart: The Anawim is a devoted community
The basis of the community of God is to “love the Lord your God with all of your heart, with all of your mind, with all of your heart and with all of your soul.” (Mark 12) This is a complete devotion, the opposite of which is idolatry. But idolatry is not just concerned with traditional images of worship, but also untraditional ones, such as money, one’s family and possessions (Luke 12, 14, 16). Jesus warns that none of these things should stand before one’s devotion to God, if one wishes to be of the people of God. Also one’s obedience should be to God first, above the traditions of humans. (Mark 7). And traditional acts of devotion to God should be done for the purpose of devotion, not for one’s personal gain on earth (Matthew 6:1-)

Merciful: The Anawim is an ethical community
The community of God not only is devoted to God but is devoted to doing the actions of God. The primary action of God is mercy, or love. In other words, the Anawim are deeply involved in doing acts that benefit others. The benevolent acts of the Anawim are not exclusive, either, picking and choosing carefully those who deserve care or not. Rather, the Anawim do good to even those who do evil to them—no one is excluded. They give to the needy, they tell the truth to those who are ignorant, they heal the sick, they release the oppressed—all without charge or necessarily gaining anything back.

Kingdom of God: The Anawim is a political community
The community of God is the nation of God. This nation is a political entity, under authority and using authority. They have a king, the Messiah, the human representative of God on earth, who is appointed to sit at the right hand of the Father, ruling the heavens and earth (Matthew 28:18). The community of God acts like a political entity, a group with authority. They command powers on earth (Matthew 10:8); they pronounce whether one is acceptable or unacceptable before God (John 20:23); they make judgements as a court and punish those who refuse to repent (Matthew 18:15-17); they offer welfare to the needy (Luke 12:33; Acts 4:32-35); they have their own official messengers, delivering pronouncements from their king (Luke 9:1-2; Matthew 28:19-20); they have a police that provides security, if needed (Matthew 26:53; Acts 12:1-12).

The Earth: The Anawim is an ambitious community
Suprisingly enough, the Anawim has ambitions. They are in competition with the other nations of the world, vying for power. The ambition of the people of God is to rule the earth, under his Messiah, Jesus. Nevertheless, they are an alternative community, not having come unto their own yet. But soon, they are confident, the king will recognize them and raise them to the political authority they desire. But they know that the only way to obtain their rightful position, they must remain lowly and await their king’s justice. (Mark 10:42-45; Luke 18:7-8)

Hunger for Justice shall be satisfied: The Anawim is a dependant community
The Anawim recognizes that they will not gain justice in the world on their own. They desire to see wrongs righted and justice rule. But the justice they seek will not be gained by them manipulating positions and obtaining more and more power. The power they need is already available—it rests in God alone (Luke 18:7). The power of God is the “secret weapon” of the Anawim. Although they are outcast, although they are needy, although it looks like they have nothing to help them politically, in fact, they have the greatest political tool—the promise of the king of the universe that he will establish them to rule, if only they will be humble and cry to him. Thus, the Anawim continues to cry out to God, relying on him alone, and waiting for him to create justice.

Persecuted: The Anawim is a suffering community
The community of God is not like the communities around them. Others find them to be “judgmental” because they hold to a strict standard. But they can judge no person, they only do what they must to obtain God’s kingdom. Nevertheless, they are hated and rejected. Sometimes they are arrested and put on trial. And sometimes they are beaten and killed for their difference. But all of this is a part of God’s plan, and they trust in Him to gain greatness on the other side of the persecution.

The Poor: The Anawim is a community made up of the poor and outcast
The community of God is not made up of the great and powerful. Those have made their choices to obtain power by their own effort and the powers of this age and world. They do so for their own glory or their own ideals to be realized in this age. The Anawim are those who have given up the path of the world to take on the way of the cross. The way of the cross does not seek greatness straightforwardly, but via the way of humility, of downward mobility, of dishonor before honor. The way of the cross does not focus on one’s own effort or money or popularity, but depends on the power of God. The way of the cross does not uphold one’s own ideals, but the will of God.

Thus, all who follow the way of the cross, are the Anawim—the poor, those rejected by the powerful of the world. They are the ones who obtain blessings of God and the powerful take advantage of them to obtain such blessings. The anawim shrug their shoulders and say, “The Lord gives, the Lord takes away. Blessed be the name of the Lord.” Then they await God’s justice. The anawim give to those in greater need than they and depend on God to provide them with greater blessings than they can give away. The anawim are rejected and hated for all the wrong reasons, even the reasons that are technically correct. The anawim are idiots for taking the long route, for not getting what they can now, while they can. Certainly, this is how it looks to those without faith—but to the anawim, suffering and rejection is all part of the plan to obtain joy unceasing.

The Lowly Are Raised

“Jesus endured the cross, disregarding the shame for the joy set before him.” (Hebrews 12:2)

But what joy is there is taking up a cross, being mocked and beaten, and then suffocating to death? What joy is there in being rejected by one’s rulers and condemned to die by a Roman governor? What joy can there be in suffering, in being executed as an innocent? The good part of the cross is not what Jesus had to endure, but the great parts that come later.
Jesus said, “Whoever lowers himself will be raised.” (Luke 14:11). This was true of Jesus, who lowered himself to a death on a cross, and then gained resurrection and so much more. It is also true of us! If we lower ourselves to the faithfulness that Jesus himself displayed, then we receive the same benefits that Jesus himself received. “The promise by the faith of Jesus Christ will be given to those who are faithful.” (Galatians 3:22)

But what promise, what benefits? What are the wages the worker of the cross receives? There are seven major benefits:

1. Being accepted by God
The people of God are in exile. They are thrown out of God’s kingdom because of their rebellion against Him. While this was not true of Jesus—Jesus was always accepted by God and he had no sins to be forgiven—yet he still had to prove his obedience. Because of his obedience under trial, he was able to demonstrate his faithfulness to God, thus allowing him to be welcome in God’s court in heaven. (Hebrews 5:8-9). Even so, if we display the faithfulness that Jesus showed, then we too are able to be forgiven of our rebellion, enter God’s court, make requests of him and to listen to Him (Acts 26:18; John 15:7).

2. Overcoming powers
When Jesus accepted the way of the cross, he was dead to himself and his own desires—his desires no longer had control over him (Mark 14:36, 38). After he died at the hand of the rulers of God’s people, neither they, nor the Romans had control over him. Because one who had died can no longer be controlled by anyone (Romans 7:1-2). Even so, if we accept the cross, our desires no longer have control over us (I Peter 4:1-2). If we die in Jesus, all the powers of heaven and earth that try to control us no longer have control, because we are under Jesus’ authority alone. No other authority determines our destiny—even if they punish us, we are under Jesus and gain Jesus’ reward (Romans 8:35-39).

3. Resurrection
On the third day after Jesus was executed, he was raised from the dead by the power of God (Luke 24:6-7). Jesus knew that this would happen, for it was promised that the one who lowered himself for God’s purposes would be raised (I Samuel 2:7-8). And if this promise is true for Jesus, it is true for everyone who has faith like Jesus (Romans 8:17). Anyone who is in Jesus will be raised from the dead (I Thessalonians 4:16-17).

4. Political Rule
Jesus not only was risen from the dead for his faithfulness, but he also was lifted up to heaven, above every power in heaven and earth, to sit beside the Father and to act as the greatest power over heaven under the Father (Acts 5:31;Hebrews 1:1-3). Even so, everyone who endures hardship and suffering for God will gain some measure of political power in God’s kingdom (Psalm 37:11; Matthew 5:5,9; 16:24-28). And those who lower themselves the most will gain the greatest amount of authority in the kingdom (Mark 10:43-44).

5. Release of the Spirit
Once Jesus was resurrected, he was able to display his power as the Authority of God by releasing the Spirit of God to all who displayed the faith of Jesus (Ephesians 4:8; Acts 2:33). The Spirit is the power of God to do God’s word and to accomplish the promises of God on earth—even healings and resurrections (John 14:26; Mark 16:17-18). The one who has lived in the faith of cross also has the power of the Spirit in their lives (Acts 2:38).

6. Acceptance for others
Because Jesus died on the cross, he was able to create the kingdom of God and he provided a place for those who have his faith (Romans 5:6-11). He died not only for himself, but for the benefit of others (Mark 10:45). Even so, our faith of the cross is not only for ourselves, but also provides a way for others to live in Christ. Through what we endure in faithfulness, we provide opportunities for others to enter into the kingdom of God (Colossians 1:24; II Corinthians 5:18-21).

7. The Peace of God
God has promised his people a land to live where there is justice with no war; satisfaction with no theft; contentment with no greed; relationship with God with no sin (Ezekiel 36:24-38). But these promises are only for those who live the faith of Jesus—only those who have taken up the cross in their own lives will gain God’s promises (Matthew 5:3-12).


Life in God is ours—but only if we take up the cross!

Is God A Bigot?

At first glance, this seems like a silly question. After all, God is the most moral of all beings, then of course he would not be driven by bigotry, by racism, by prejudice of any kind. He would be, as Paul said, “No respecter of persons.” But this question is not as clearly answered as you might think. If you accept the Bible as the best representative of who God is, the communication of God to people, then God’s perspective is not very clear…

The Death Penalty for Canaanites
The most prejudiced, racist passages in the Bible have to do with God’s commands concerning the Canaanites. From the time of Noah, Canaan was cursed because of the actions of his father against Noah. Canaan’s children were much later targeted for destruction as a group by God for the Israelites. And the Israelites were not to leave even their children or cattle alive. This is clear racial and national prejudice against a people. (Genesis 9:22-27; Deuteronomy 7:1-3; Exodus 23:22-24; Deuteronomy 20:16-18; Joshua 6:16-21)

However, to look at these passages is not to see the whole story. First of all, God was not destroying a people, but a way of life that was in opposition to Him. He wanted the Israelites to destroy the Canaanites because those nations would seduce the Israelites to worship their gods and to participate in their evil sexual practices. Also, God rescinded all of the commands to destroy the Canaanites long before the time of King David. And from that time, God did not utter a command to destroy a whole race again. (Deuteronomy 20:17-18; Leviticus 18:24-25; Judges 2:1-3)

Preference to the Race of Israel
God also, it seems, is racially biased toward the children of Abraham, specifically in Jacob’s line, called the children of Israel. He seems particularly interested in keeping this line racially pure and pours out all of his blessings on this people alone. (Genesis 17:18-19; Genesis 24:3-4; Genesis 28:1-5, 13-15; Ezra 9:1-5.)

However, again, this is only looking at half the story. God was not preserving a race of people, but a way of life, as exemplified by the ten commandments. Anyone of any race is welcome to participate in the people of Israel, although they might have to wait some time, as long as they are willing to conform to the way of life that God instructed the people of Israel to live. In fact, people of every race married into Israel, including Egyptians, Africans, Arabs and even Canaanites. Israel was not supposed to be the most racially pure nation, but the most racially impure, accepting everyone who is willing to be devoted to God. In this way, Israel becomes a blessing and the salvation of all the nations, no matter what ancestry or race. (Genesis 12:1-3; Deuteronomy 23:3-8; Isaiah 66:18-21; Genesis 38:2; Ruth 4:10-22; Acts 2:7-11)

Preference to the nation of Israel
Well, then, if God isn’t racially biased, then perhaps he is nationally biased—a prejudice based on what nation one belongs to. After all, he reserves his greatest blessings on earth—prophets and the Holy Spirit—only for those who are in the nation of Israel. And He says that only those who are in the kingdom of God—the full realization of the nation of Israel—will gain the future blessings of resurrection, no sorrow and eternal life. Why should God pick one nation out of the whole earth for this blessing? (Matthew 15:24; Romans 9:4-5; Genesis 12:1-2; Psalm 132:13-18)
While it is true that God has chosen the one nation, Israel, to be the focus of his blessings, not everyone in Israel will receive these blessings. Those who cause others to stumble, who oppress others will be thrown out of God’s kingdom. And even so, God promises that everyone who comes to God through faith in Jesus and who lives like Jesus will be in the kingdom of God. Thus, God is more concerned about devotion to Him than He is about belonging to a nation. To be in Jesus is to be in the kingdom of God, which is the real Israel. (Matthew 8:10-12; Matthew 13:41-42; Romans 10:9-10)

Another thing that people are concerned about is the modern-day nation of Israel. Do they receive God’s blessings because they are his chosen nation? No. Just because a nation calls itself “Israel” doesn’t mean that they are the people of promise. The true Israel today are those who live Jesus. No one else qualifies, especially those who act in opposition to God’s law. (Romans 9:30-33)

Condemnation of the Jews
In the New Testament, however, there seems to be another issue of racial prejudice. Even as the Old Testament seems to be racially in favor of the Jews, the NT seems to be racially opposed to the Jews. There are many passages that condemn the Jews and even curse them! Isn’t that just a different kind of racial prejudice? (Acts 13:45-46; I Thessalonians 2:14-16)

There is a lot of confusion because of the word “Jew” and the idea of it as a racial term. However, since almost all the writers who used the term “Jew” in a negative sense were racially Jewish themselves, they weren’t condemning Jews as a race. They were using the term Judean, not Jew, to speak of those who thought that one’s citizenship in the nation of Judea is what will give one salvation. The NT teaches that it is one’s citizenship in the kingdom of God through Jesus that is significant, not in Judea. Thus, the Judeans persistently opposed the Christians and persecuted them. The NT writers condemned the Judeans who persecuted them because they were opposed to God’s plan. (Revelation 3:9; Acts 26:20-21; John 12:10-11)

Preference to Christians
Isn’t it unfair, however, that God seems to say that only those who believe in Jesus are going to be saved? What about all of those who have not even heard of Jesus? And it is certainly prejudiced to say that only one religion is right, when there are so many options, isn’t it? (Acts 4:12; John 14:6)

On the other hand, to believe in Jesus is not in any way culturally or racially or linguistically centered. All God wants is that the people who would receive his best blessings would believe in what He has done and to live the life he has chosen us to live. This is the only way for us to obtain the blessings of obedience, of inner peace and the Holy Spirit—if we trust in who He has revealed himself to be and not just our own imaginations. If we refuse God’s work for us, or refuse his blessings, then understandably we would have no connection to God. But this is not because God has rejected us, or any individual. It is because that individual rejected God. If someone has never heard of Jesus, God will deal mercifully with that person. But if someone knows of what Jesus did, and sees that it is God’s truth, but refused it, how can God give that person His full blessings? God will not force anyone to receive his gifts—they have to accept it willingly. And Jesus is the way to gain God’s blessings. (Hebrews 11:6; Romans 3:22-26; John 5:36-47)

God is not a bigot, but treats everyone equally, according to His own terms.

Israel and the People of God

What is Israel?
“Israel” was originally the God-given name for Jacob (Genesis 35:10). At the same time, it is the name given to the nation that Jacob was initiating through his faith in God and his children (Genesis 25:23; Exodus 19:6). Israel was consistently used as a name for a political entity that was established by the God of the earth, Yahweh (II Samuel 7:23). Thus, “Israel” is both a political entity, as well as a religious one—the nation established by God.

God’s promises are for Israel
The focus of God’s promises are for his people, whom he calls Israel (Psalm 105:10-11). Israel is the children of Abraham, the descendents of Jacob, who has Yahweh as their God (Exodus 3:15). God has taken these people and delivered them from the nations and established a government through Moses (Exodus 6:6). God also give them a land, called Palestine or Canaan (Psalm 135:10-12). Then he gave Jerusalem (also known as Zion) to be their capital, which was the center of his presence on earth (I Kings 8:1). Then God allowed many other ethnic groups to be a part of his people—and they were all called Israel (Deuteronomy 23:7-8). God has promised this people, Israel, to have a much larger land, to be prosperous, to have justice, to be secure from all the nations surrounding them and to eventually rule the whole world. God’s people, Israel, will receive this freedom, this salvation (Isaiah 14:1-4).

God’s promises are not for all of Israel
Throughout Israel’s history, portions of the population of the political entity, Israel, has been unfaithful to God (Jeremiah 3:1-11). God has not taken a blind eye to the false worship of his people, but has rejected anyone who is devoted to another god or those who are rebelliously disobedient to the true God (Jeremiah 5:23-29). God did not give the rebellious Israel his promises, but rather discipline and judgement. Ultimately, God says, those in Israel who are rebellious against him will receive none of the promises. Thus, not all who are a part of the political entity, Israel, are a part of the promised people of God, who is also called Israel (Isaiah 65:11-17).

The leadership of Israel is often rejected by God
Israel’s leadership is not always right before God, and in fact, often they have been so evil that God had them removed (I Samuel 15:26). The standard of God in his law is the basis for upholding or rejecting leadership. If a leader in Israel acts rebelliously against God, then he is punished (I Kings 16:7-13). If he repents, the punishment is limited to just discipline (I Kings 21:20-29). But if he continues in rebellion against God, then he is removed. If he oppresses others, serves other powers or leads his people in disobedience to God, then he is set aside as an unworthy ruler of God.

Modern Judaism is not the background of Christianity
People often confuse the people who are today called “Jews”—both the ethnic group and the religious group—with the biblical concept of “Israel” or ancient Judaism. Ancient Judaism is obedience of God through the law of Moses, and it is centered on the priesthood of the sons of Aaron and sacrifices. When the temple was destroyed in 70AD, not to be rebuilt yet in 2000 years, that Judaism was destroyed. No one was able to strictly obey the law of Moses, for so much of it had to do with a tabernacle or temple, which no longer existed. From this, two kinds of Judaism emerged to determine how God’s people were to live without a temple. One kind is called Rabbinic Judaism, which reinterpreted Mosaic law to be practiced without a temple, and specified certain kinds of interpretations of Moses that was beyond the biblical text. This is the basis of modern Judaism. Those who are called “Jews” today are the children of those who adopted the practices of Rabbinic Judaism—which only became ethnically focused through centuries of separation from other nations. The other form of post-temple Judaism is now called Christianity. The most popular form of Christianity that emerged is the Gentile form, but the original form was deeply connected with Ancient Judaism (Matthew 5:17-18). However, Rabbinic Judaism has little to do with the Judaism that Christianity emerged from.

Modern Israel is not the promised Israel
Ancient Judaism is based on the governmental contract that God made with Israel through Moses, called the Mosaic Covenant (Exodus 24:1-12). Christianity is based on the governmental contract that God made with the followers of Jesus called the New Covenant (Luke 22:15-20). Rabbinic Judaism is based on the teachings of Rabbis that followed the Pharisaic governmental assumptions. All three of these have two things in common: they are governmental systems (such as a constitution with a body of laws), and they are based on the faithfulness of every member of the society and government to God. Modern Israel, although it borrows the name of the ancient government, has only this in common with the ancient government—that it assumes that its citizens are mostly made up of children of Abraham. But Modern Israel is established by a modern, secular constitution. It is ruled by people who are not faithful to the living God. And its laws are created by man, not established by God. It allows the breaking of the ten commandments, while it punishes some who are trying to live right before God. If Modern Israel could be called “Israel” at all, it is not the Israel of the promise, and it must be set aside before God will once again rule over the land of promise.

The true Israel of promise
Today, the true Israel are found among those people who are faithful to God (Romans 4:13). Jesus demonstrated this faithfulness through his ministry and through his death on the cross (Hebrews 12:1-2). If anyone is to be faithful to God, they must follow the way of the ancient saints and Jesus—they must be ready to lay down their lives for remaining faithful to God (Hebrews 11:1-12:4). They must not hand themselves over for a political entity that will eventually be set aside for God’s kingdom (Acts 5:1-20). Rather, in every way, in all their lives, with all of their heart, soul, mind and strength, they must be faithful to God (Mark 12:28-34). Then, no matter what nationality they are, no matter what ethnicity, not matter what language they speak, they are a part of the true Israel (Revelation 5:9-10). God has not set aside Israel for the church—rather, he has expanded Israel to include people of every nation and kingdom who, through Jesus, have remained faithful to him (Romans 11:17).

The Israelis are still most important to God—and the true Israelis are those who are faithful to God through Jesus. Not those who just claim God as theirs, not those who just proclaim the name of Jesus, not those who just cry out to God for help, not those who just study God’s word, not those who just rely on Jesus’ death to save them. (Isaiah 1:15-20,29:13-14) Rather, those who have followed the true way of Abraham, the true way of Jesus, the true way of Israel—the way of enduring faithfulness, obedience and love of God no matter what suffering one must endure to get it (Romans 5:1-5). Those people alone will obtain the promised Israel of God.

Common Misconceptions About Heaven

Talk about life after death scares some people and makes most people uncomfortable. We don’t like dealing with the many different ideas that seem so contradictory, even if everyone talking about it is a Christian. Usually, someone’s idea of life after death is related to their idea of what a perfect existence is, or should be. We are all striving for some sort of utopia or perfect state that everyone can live in. In this essay, I can’t promise that there won’t be controversial statements, or things you disagree with. But it is on the internet so you can read it in the privacy of your own computer, and complain about me if you don’t like what I’m saying without me having to hear it!

There is a lot that is assumed about life after death in Scripture, and so not explicitly stated. Because of this, many people have made guesses about heaven, trying to figure out what it’s all about. But in doing this, they have misunderstood what our life after death is really about.

Heaven is a spiritual existence
Most people think that in heaven we will be living without our bodies. This makes sense in some people’s philosophy, since they think that our bodies is what’s wrong with us. The Bible makes it clear, however, that the hope of eternal life is a physical life, being restored to our bodies which are perfected. (I Corinthians 15:36-43; John 5:28-29) Our bodies now are sick and full of mental weaknesses and pains. In the final day, however, our bodies will be restored to us, but without sickness, without suffering, fully healthy, without death.

There is no perfection for us without being both a physical and spiritual being. This is how we were created—both dirt and spirit mixed into a wonderful composition of life. And our eternal life will be no different.

Heaven is where my friends go
Death is frightening and it is painful. It makes us separate from our friends and loved family much too soon. So we often say to ourselves, “We will see them again in heaven. This isn’t a permanent separation, but only temporary.” However, the Bible gives us little assurance or comfort in this. First of all, every person must be judged by God to determine whether they will live in Jesus or live in eternal darkness. And God is the one who judges, not us. If we were perfectly in tune with God’s will, like Jesus is, then we could have a good notion of who would be with God and who would not. But it is interesting that Paul, one of the greatest saints who ever lived, said that he could not judge even himself. (I Corinthians 4:3-4).

Even so, we typically do not have enough information about those we love or knowledge of God’s will to make a determination of someone’s eternal state. Everyone, Scripture says, will be resurrected. But some will be resurrected to reward, and others to condemnation. Who are we to judge, here and now, who will get one destiny and one the other? We can make guesses, but to simply say, “I know they will be with us” is a kind untruth we tell ourselves. We must instead hand all judgment to God, who is the Judge of heaven and earth.

“Heaven” is in heaven
The very name “heaven” for our life with God leads us to a misconception. The idea is that we will live with God in the clouds for all eternity is a common, even stereotyped, idea of the Christian eternal life. However, even the location of our eternal life is misplaced.

It is true that our first existence after death will be without our bodies, in heaven. We see some of these folks in Revelation 6. However, they are begging God for a change in the world. Why is this? Because their place is on the earth, transformed by God. Jesus’ second “coming” means him coming to earth, to establish the kingdom of God here. Eternal life isn’t something we are going to, it is something that is coming to us, to change the existence we currently live in.

Heaven is boring
Many people think that heaven must be boring. We see this in cartoons of heaven—sitting on clouds, with wings, playing harps. This might be some Greek fantasy of bliss, but not the Christian ideal. First of all, Jesus said that on the final day many who are not followers of Jesus would remain in the kingdom of God, if they have assisted persecuted believers on earth (Matthew 25:31-40). So this means that there will be a mix of believers and unbelievers on the earth. Secondly, the resurrected believers Jesus calls to himself will be given positions of authority to rule over the world. (Luke 22:29-30; Luke 19:15-19). This means that there will be no sitting around, bored our of our minds. Instead, the resurrection means that we will be assisting Jesus in establishing peace and justice throughout the world, not as a small part of a democratic society, but as an integral part of a benevolent monarchy. Transformation of the earth is not an instant miracle, it is, rather, an ongoing miracle which we will be a part of.

And what will we do in our time off? Well, think about our resurrected bodies for a moment. We will have bodies just like Jesus. And Jesus could transport himself, instantly, from one place to another distant place (Luke 24:31-36; Acts 8:39-40). And, remember, after the resurrection there is no death, we are immortal (I Corinthians 15:26). What are the implications of this? Well, this is speculative, but I’m looking forward to exploring Jupiter. Some others might want to explore the bottom of the ocean. At the very least, we can all get our travel fantasies in. Want to visit the ruins of Thailand?—poof!

Heaven is eternal worship of God
Some people look at certain scenes in the book of Revelation and see that heaven is filled with worship of God. This has led some to speculate that eternal life will be one long worship session. I can see some, especially worship leaders, thinking this would be wonderful, for they would be exercising their gifts all the time. However, for those of us who are less musically inclined or gifted at worship, this doesn’t sound so great.

A careful examination of the scenes of Revelation, we find the heavenly creatures not simply worshipping God, but that is simply the preamble of God establishing justice on earth. And when God does establish justice, he uses his messengers and servants to fulfill His will. This gives us a more well-rounded idea of what eternal life will be like. We will be assisting God to create justice on earth. Yes, there will be worship of God, even as there is now. But eternity is not simply about worshipping God. If God wanted creatures to simply worship Him, He could have created people to be simply worshipping creatures. Rather, God created humanity to be ruling creatures, people who would follow His will to establish His rule over all the earth (Psalm 8). Eternal life is about reigning with God, not simply about honoring God.

Heaven is eternal bliss
For most people, their idea of eternal life is perfection. There is little difference between many Christians’ idea of heaven and a Buddhist Nirvana. It is eternal happiness, with no pain or sorrow, in unity with God, and there is no difficulties or mistakes.

The Scriptural idea of heaven isn’t as blissful as all that. Yes, it says that in the end there will be no tears (Revelation 21:3-4). But this really means that there will be no death or grieving for death, and a government that creates perfect justice. This doesn’t mean that there will be no pain. If we step on a nail, I hope it causes us a little bit of pain so we don’t have a bunch of stuff sticking into us. Mistakes will be made, but hopefully they will be corrected. We will probably be just as apt to make errors in our speech then as now, but we will be more likely to apologize for our mistakes and more likely to be forgiven. There will still be work, still be challenges, still be goals—this is the implication of ruling and the need to rule. But it will be work that suits us, challenges we can meet and goals that will be fulfilled. This isn’t exactly bliss, but it will be a life worth living.

Heaven is after we die
One of the strangest statements Jesus makes is that the future is now here, with us (John 5:25; Matt. 10:7; Luke 17:21). Jesus told the poor disciples that the kingdom IS theirs, not will be. And Jesus was preaching about the immediacy of God’s future. Certainly we can see how this is true in Jesus’ day. Jesus was the king and the presence of the future, so wherever Jesus was, the kingdom existed. But Jesus also said that His Spirit would rest on his people when He left. So, instead of having on representation of the kingdom on earth, Jesus left a hundred. A hundred people who would establish Jesus’ mercy to others, establish pockets of His justice and do miracles as Jesus did (John 14:12-21).

Thus the kingdom of God, Jesus says, is like a mustard seed. It is small at the beginning, having only one or twelve representatives. But over time, that seed of the future will grow and expand. The whole earth will be covered by this future only when Jesus arrives, but the work of mercy and justice and peace must be established now.

The big difference is that if we attempt to create pockets of Jesus’ mercy and justice, we will be persecuted for it, even killed. We have a hard time getting the resources we need for it. We have to convince others to join us in establishing Jesus’ peace. In Jesus’ future, we will have all the resources we need. We will never be harmed for doing what is right. And we will not be overwhelmed by the task. But even so, we can have a taste of that future now. Now is the day of salvation, now is the time to work together to create pockets of heaven, so we will be ready for it when it comes.

The Practice of Prayer

Making time for prayer
Our lives are in competition to our prayers. So often we fill our lives with many busy things to do, attempting to gain our own salvation. The hardest thing about prayer is not what we say or the saying of it, but setting time aside for it. This hardest work is the only part of prayer that someone cannot do for you. No one can make the time to pray except you. We need to focus our lives around our prayer, to make it a part of who we are.

How often?
So if we are going to make a prayer a part of our lives, we should ask when we should do it. Does the Bible have anything to say to this? Some say we should be praying always, at every moment. Ideally, this is great— but realistically, it is not practical. We could have a sense of God’s presence all day long, but this is not prayer. Some pray through everything, but most do not have the discipline for this. And the Bible does not require this.

What the Bible does mention is to pray at every regular time of prayer. In Jewish society, in the first century, there were regular times of prayer that everyone participated in—once in the morning (about 9am) and once in the afternoon (about 3pm). There was also an optional noon prayer time. Almost everyone thanked God for their food at meals, and a few prayed in the evening time, either at sunset or bedtime.

Unfortunately, today, our society has no daily prayer times. This means that we must create our own. How often should we pray? Biblically, we should pray a minimum of twice a day—once in the morning and once in the afternoon or evening. If you are just starting, however, if you can establish just one time of regular prayer a day, that would be sufficient. Later, add another, and, if you desire, another. And, before you eat, just thank God for the food.

How long?
Some say that we should be praying as long as possible. Some boast about their ability to pray for hours, and many churches encourage people to spend as long as possible in prayer—hours a day if possible. However, Jesus encouraged us to do just the opposite: “When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words.” (Matthew 6:7). Jesus encourages us to keep our prayers brief and to the point. The issue in prayer is not how long it is, but the fact that you are asking God. God isn’t impressed with long speeches. But he does want us to ask. Thus, we should pray as often as we can, but not with great length.

Repetition in prayer
A similar issue is whether we should repeat ourselves in prayer. Jesus told us not do: “Do not use vain repetition in prayer.” And yet Jesus told us to pray the Lord’s prayer every time we pray. What does this mean? It means that God does not want us repeating the same phrase over and over again—he heard us the first time and doesn’t need a repeat performance a second later. However, if a prayer has not been answered yet, then later in the day, or the next day, we can repeat the same prayer. We can speak praise to God once or twice a day, but not speak a phrase over and over again.

Aloud or silent?
Some people pray in silence, while other speak out loud. It depends on what works best for you. Some are able to focus better if they speak out loud. If we are praying with others, we should speak aloud. But others are more comfortable praying in silence. God can read our thoughts, so it doesn’t really matter.

Alone or with others?
Some take Jesus’ words about “praying in a closet” as a command that we should always pray alone. What Jesus was really saying is that we should never pray in order to impress other people, but focus on God. If we have a problem with this, then we should pray silently. However, the Lord’s prayer was taught for us to pray with others, not by ourselves. If we can, our morning and/or evening prayers should be done with others. But we should also have time to pray by ourselves, even as Jesus did.

The pattern of prayer
For our basic prayer life, there is a regular pattern of prayer that was used by Jesus. We begin our prayer with praise or thanksgiving, so we have caught God’s attention (Psalm 100:4). We can use a psalm for this, if we want, or a song we sing in church. If we need to, then we confess our sins (Psalm 32). Then we commit ourselves to the Lord. The phrase used by Jews (and Jesus) in the first century is called the Shema, and is found in Deuteronomy 6:4-5. Then we make our requests to the Lord, beginning with the Lord’s prayer (Matthew 6:9-13). We can make however many requests we like before the Lord at this time.

Beyond this basic pattern of prayer, we can participate in other kinds of prayer. Some have the gift of tongues, and can use that gift in their personal prayer lives. Others have the gift of hearing God’s voice, and can take time—even a long time—to hear what God is saying to them. Others will spend time singing songs to God. Some will play music to God. All this is good, and we should use our abilities to pray as often as we can. But we should not exchange it for the basic pattern of prayer—praise, commitment and request. That is the foundation for our prayer life.

Lives of prayer
Our lives are to be about prayer. Prayer should not just be the punctuation for our prayer, but the outline of who we are. One of my favorite songs is “Make my life a prayer to you.” That has become the focus of my life. I find that my time of prayer becomes who I am before God and before others. In prayer, I am asking God to remake me and my world in accordance to His will. Because of my request, God acts in power in my life and in others’ lives. Thus, many lives has been changed and re-formed simply because of prayer. Prayer can be the most powerful force in our lives. If we pray, we can be different. If we become prayerful people, the world can be different.

Let us have lives filled with prayer:
As often and as briefly as we can.

Ask and It Will Be Given

The Center of Prayer
To make a request of God is the heart of prayer. We can praise God and commit ourselves to him all day long, but if we never make a request of God, then we have not really prayed. The English word “prayer” means to make a request of an authority. To pray is to seek God for help.
To make requests of God isn’t just something that is a nice idea. We are commanded by God to turn to him in times of need:

• In everything by prayer and supplication with thanksgiving let your requests be made known to God. Philippians 4:6

• Cast all your anxiety upon God because he cares for you. I Peter 5:7

• Let everyone who is godly pray to You in a time when You may be found. Psalm 32:6

• With all prayer and petition pray at all times in the Spirit, be on the alert with all perseverance and petition for all the saints. Ephesians 6:18

Why does God desire our prayers?
It might seem odd that God is not only asking, but commanding us to pray. But prayer is the center of who we are as believers in God. If we believe in God, what do we believe him for? To believe that God exists is nothing by itself, unless you also believe that He will reward those who seek Him (Hebrews 11:6). We pray as a demonstration of our faith that God not only lives, but that he acts in our world today. The more we pray for God to do something, the more we demonstrate our dependence on Him to act on our behalf—and this dependence is our faith (Luke 11:1-8).

But making requests of God is not just a demonstration of our commitment to God. It is the heart of God’s glory. God is the king of the world and he owns all things (Psalm 24:1). He is the center of all justice and all provision. It is only right for us to go to Him to ask of what He has. And if we pray and he responds, then His glory is made known to everyone who sees that prayer fulfilled. God is not known in the world through doctrinal statements—He is seen and experienced through answered prayer.

God will not act unless we ask (James 4:2). Thus, if we do not ask God for help, we are stealing from both ourselves and God. If we do not ask, we do not receive the provision of God, and God does not gain the opportunity to demonstrate His power.

Who do we pray for?
Some think that we should only pray for ourselves. Others think we should pray for others, not ourselves. God desires for us to pray for everyone and everything.

Praying for God
The Lord’s prayer makes it clear that we should spend some time praying for God. Jesus certainly spent quite a bit of time on prayer for God—“Father, glorify your name.” “Not my will but yours.” To pray for God is to ask that God would act on his own behalf on the earth. Every time we pray the Lord’s prayer, we spend half the time praying for God (see below).

Praying for ourselves
It is not selfish to pray for ourselves, rather it is an act of faith. When we pray for ourselves, we recognize that we need God in our lives. Jesus told us to pray for justice in our lives, for the Holy Spirit to fill us, for our basic needs, and for forgiveness (Luke 18:7-8; 11:3-4, 13).

Praying for others
If God is hearing our prayers, then we must be praying for others as well. This is called “intercession”. Many prayers are not effective unless we pray with another who also believes (Matthew 18:19). And to pray for others is a great act of mercy, the center of all Christian ministry. We should pray for others to be healed, to be forgiven of their sin and to be delivered from oppression (Matthew 10:8; John 20:23).

Praying for God’s people
All the requests in the Lord’s prayer is not for ourselves alone, but for the whole church. We must remember not only to pray for unbelievers, but especially for God’s people, especially the congregation we are a part of. Especially we need to pray for God’s glory to be shown in the church and for the purity and reliance on God in the church.

Praying for our enemies
Not only are we to pray for those whom we are friendly to, but we are to pray for our enemies—those who do evil against us. Jesus commands us to do this—but it is not just for our enemies’ sake, but our own. If we pray for our enemies, we are acting like God who blesses his enemies. And if we pray for our enemies, then we are praying for our own hearts to be softened toward our enemies so we can love them as God does. (Luke 6:28, 35)

Examples of requests
Our Father in heaven, may your name be sanctified
May your kingdom come
May your will be done on earth as it is in heaven
Give us this day our daily bread
Forgive us our debts as we forgive our debtors
Lead us not into temptation, but deliver us from evil (Matthew 6:9-13)

The LORD bless you, and keep you;
The LORD make His face shine on you, And be gracious to you;
The LORD lift up His countenance on you, And give you peace. (Numbers 6:24-26)

O Lord, you have brought all your faithful people into a single, universal family, stretching across heaven and earth. Bind us together with a spiritual love which is stronger than any human love, that in serving one another we may neither count the cost nor seek reward, but only think of the common good. (Mozarabic Sacramentary)

Give food to the hungry, O Lord
And give hunger for You to those who have food. (Anonymous)

Whatever you make me desire for my enemies, give it to them and give the same back to me. You who are the whole truth, correct their errors. You who are the incarnate word, give life to their souls. Tender Lord Jesus, let me not be a stumbling block to them nor a rock of offense. I beg your mercy on my fellow slaves. Let them be reconciled with you and through you be reconciled to me. (Anselm of Canterbury)

Let’s Do It!
Now let’s put this theory into practice. Get a piece of paper and write down a list of people you could pray for and what they need from the Lord. Then make a list of what you need from the Lord. Then pray it to the Lord!

Ask of God, or steal from God and ourselves.

Being Committed

The Power of Commitment
In our society, we are scared of commitment. Many people are afraid to marry, and those that do are often looking for a way out of it. We change jobs as frequently as our underwear. If we make a promise, we want to find a loophole, just in case we want to get out of it. We have great friends, but we will just as often give them up and look for another one. We sign contracts without thinking about it and renege our agreements as quickly as we make them.

What we have lost in forsaking commitment is tremendous. Commitment is not just sticking to what we say. It is being faithful to someone or something. It is always being there when they need you, and always trusting when there is trouble. Commitment is a form of love, a loyalty that never swerves. If we have commitment, then we have the power to make things change among those who are committed. But if we do not have commitment, then no one needs to listen to us. Commitment is a bind to each other, and that commitment can change people’s lives.

Commitment to God
In Scripture, we are commanded to especially commit to God, above all else. We are to fear God and love God with all of our emotions, thinking and strength. We are to worship God and obey Him. (Deuteronomy 6:3, 5, 24) We are to devote all that we have to God for His use (Luke 14:33). We are to listen to God’s word and obey it (Luke 11:28). And we are to confess openly, in public, our faith in God and in Jesus (Matthew 10:32-33).

Why commit to God?
But why should we commit ourselves to God? Isn’t it enough that we believe in Him and say nice things about Him? Not at all. We need to remember that God is a King—the King of the Universe—and before he is on our side, He needs to be sure that we are on his side. To be on God’s side means that we are willingly under his rule. We show this in two ways:

a. We confess our allegiance to Him
In a court of law, we will often swear to the truth, and a country will ask for a statement of allegiance. Such statements are to prove that we are committed to the institution, and that we will never betray it in any way. Even so, God desires for us to make such periodic statements, to verbalize our commitment to Him. It is an ongoing commitment to Him and to his ways.

b. We obey His word
We can talk about how we love our country all day long, but if we constantly disobey the laws of our country, then we show our hypocrisy. However often we verbalize our commitment to God or to Jesus, it is not enough unless we act on it. A verbal agreement with God is good, but it is incomplete without a lifestyle change that shows one commitment to God. Obedience to God’s requirements—especially to love God and to love others around us—are basic to be committed to God.

Confessions
There are a number of confessions in Scripture that we could use ourselves. The main one is the one that Jesus himself used:

“The Lord is our God, the Lord is alone. You shall love the Lord your God with all of your heart, with all of your soul, with all of your mind and with all of your strength.”
This confession was repeated by the Jews of Jesus’ day at least twice every day, and that practice continues to today.

“Jesus is Lord and God has raised him from the dead.” (Romans 10:11)

“There is one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things and we exist through Him.” (I Corinthians 8:6)

Also, we could invent one ourselves:
“I do solemnly vow my pledge of commitment and allegiance to Jesus Christ. I confess and acknowledge that Jesus—alone of all men— has the right and authority to rule over the whole earth. I willingly put myself under his rule dedicating myself to him, as the way to God, the speaker of truth and the giver of eternal life. Hereby I commit myself to following Jesus' way, obeying his commands, loving him and remaining faithful to him.”

Let’s Commit!
Okay, let’s put it into practice. First of all, we need to verbally commit ourselves to God and to Jesus. We can repeat one or more of the statement up above. Then we need to allow the Spirit examine ourselves to determine if there is anything in our lives that the Spirit wants us to firm up in our commitment to the Lord. Listen for God to speak, and ask him to examine us (see Psalm 139:23-24). Then we should put God’s word into practice in our lives. Write it down and live it out!

Confession

What is confession?
To “confess” might sound like a chance to say what you believe. Or perhaps it is an admission before a police officer. It could be either. But in the Bible, to confess means that you acknowledge your sin and the responsibility of sin. To confess implies that we regret our sin and yet we are hoping to avoid at least some of the natural consequences of our sin—especially death through judgement.

Command to confess
The Bible makes it clear that confession of our sins is essential for our spiritual health. If we do not confess, there are dire consequences. But if we do confess, there is forgiveness:

When I kept silent about my sin, my body wasted away through my groaning all day long. I acknowledged my sin to You, and my iniquity I did not hide; I said, "I will confess my transgressions to the LORD"; and You forgave the guilt of my sin. Therefore, let everyone who is godly pray to You in a time when You may be found. Psalm 32:3, 5-6

If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us. I John 1:9-10

Confess your sins to one another James 5:16

Why confess?
Admitting our sin is difficult to do—perhaps one of the most difficult things to do for some people. So why bother? Well, as we saw above, if we do not confess our sin, then we can actually have physical results—sickness may develop from our guilt or from spiritual attack. But the most important consequence is that if we do not confess our sin then we do not have forgiveness. We must acknowledge our sin in order to be cleansed from the consequence of it. Perhaps sickness is a consequence of sin, or some worldly judgement—but the most serious result of sin is the death that comes to all who rebel against God (Romans 6:23). But if we confess our sin as a step to repentance, then God will not hold our sin against us.

How to Confess
Confession isn’t complicated. It is basically saying “I’m sorry.” But if we do not have all of the attitudes of confession, then we may not have forgiveness.

Admission
We must verbally acknowledge that we have done evil. We do not put a conditional on it, lessening the rebellion against God. We freely and openly admit our sin.

Regret
We cannot be like a child who only says “I’m sorry” to a sibling because our parents make us. We must regret our sin and accept that all the evil consequences of the sin is our fault—even if someone or something “made” us act in a sinful way. We do not blame the cause but simply regret our actions.

Request of forgiveness
The main purpose of our confession is to obtain forgiveness. We want to avoid the consequences of sin, and to be accepted into God’s presence again. Thus, let us ask for the forgiveness we desire.

Plan of repentance
There could be some other act we need to do to accompany our confession. Perhaps we need to reconcile with someone else. Perhaps we need to repay someone. Perhaps we need to plan how we will not do this sin again. Whatever the case, we need to make sure that we have this as a part of our confession—not necessarily in our prayer, but in our plans.

How often?
Simple. As often as we sin. Perhaps this is every hour. Perhaps once a day. Perhaps less often. But we need to do it every time we sin. We could wait until our next prayer time, or we could confess immediately after the Holy Spirit convicts us. But we must not wait, whatever the case, because our relationship with God is damaged until we confess.

To God or to Brothers?
Both, depending on the situation. Certainly, in every case, we should confess to God. Some, in response to some churches’ extreme views about confession, teach that confession should only be to God, and not to fellow followers of Jesus. However, that is neglecting the verses in the New Testament that teach confession and forgiveness among brothers (James 5:16; John 20:23). Especially if we are sick from our sin and need healing, we should go to mature brothers in Christ and confess our sin. Sometimes we need to ask a brother what to do in light of our sin. And sometimes the Lord just encourages us to confess our sin to another. If we do, then we are able to be held accountable. However, if we are led to confess to a brother or sister, then let it not be to an immature believer, especially one who has a tendency to condemn or to gossip. This would cause the confession to be destructive instead of healing.

Accepting forgiveness
As we confess, we must remember that from that moment we are forgiven. We need no longer be ravaged by guilt, no longer be attacked by the condemnation of Satan or others. We are forgiven, we are clean—this is the promise of God. Nothing can take that away from us. The forgiveness of God not only provides the opportunity to forgive ourselves—it demands it.

Examples of confession
We can confess using our own words, or, if we wish, we can use the words of others:
Be gracious to me, O God, according to your loving kindness; According to the greatness of your compassion blot out my transgressions. Wash me thoroughly from my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is ever before me. Against you, you only, I have sinned and done what is evil in your sight, so that you are justified when you speak and blameless when you judge. Psalm 51:1-3

Have mercy on us, O Lord; have mercy on us. Let your mercy be upon us, O Lord as we have trusted in you. In your mercy, O Lord, I have trusted; let me not be put to shame forever. (Te Deum)

Dear Lord, forgive me. Cleanse me of my sin. I open myself up to you. Reveal to me my evil ways. Show me, Lord, how to change them. Through your Spirit, enliven your righteousness within me. Teach me living justice; Teach me holy walking; Train me in the ways of your kingdom.

Practicing confession
The most difficult part of confession is not so much asking God for forgiveness, or even admitting our responsibility. Usually it is discovering what we have done that is sin before God. Either we think nothing we do is sin or everything we do is sin. There seems to be few who take the middle road. If we think we have not sinned, we should listen to the Spirit in silence and see if he points our any sin we should confess. If we think we have committed many sins, we should look at Scripture to see if we have sinned in truth (a good place to start is the list of sins in I Corinthians 6:9-10, or you can look at the tract “What are Sins Before God?”). After we know the sin that could reject us from God’s presence, let us confess so we can be forgiven!

Praise and Thanksgiving

What is Praise?
Praise, as we all know, is speaking well of another. But praise in Scripture is more than this, it is giving important insights on the character of another, and thus, giving honor to that person. To praise someone is to show that they are worthy of praise—thus, they are people who are good or great in some way, and thus deserving of having other people how good they are. Giving praise to someone is kind of like having a newspaper article about how great that person is published. It means that they are important enough and good enough to tell others about.

Thanksgiving is a kind of praise. It is talking about how good one is through what they have done. To praise someone in this way, you could just recount their deeds in the past—like a biography of someone the writer appreciates. Or one could be more direct and simply thank the person for what they’ve done.

To praise is not the same as expressing personal feelings, although it might include that. To say to someone, “I love you,” is nice, but it doesn’t show that they are significant or good in any way. You could just as well be saying, “I love you, even though you are a jerk.” Personal feelings don’t actually communicate another’s worth. To offer praise, one needs to communicate the praise-worthy characteristics of the one being spoken of.

Praise Commanded
We are commanded in Scripture to praise God and to give him thanksgiving many, many times, especially in the Psalms. In the Law, the children of Israel are commanded to praise the Lord (Leviticus 19:24). We are also commanded to praise God in the New Testament (Romans 15:11; Ephesians 1:3-6; Hebrews 13:15; Revelation 19:5). But, by far, the most frequent place in the Bible that commands us to praise God is the Psalms (Psalm 30:4; 33:1; 66:2; 67:3; 149; 150 and many more). Praising God isn’t just a nice thing to do on occasion, it is something God wants us to do all the time.

Why Praise?
Come before Him with joyful singing. Know that the LORD Himself is God—it is He who has made us, and not we ourselves. We are His people and the sheep of His pasture. Enter His gates with thanksgiving And His courts with praise. Give thanks to Him, bless His name. For the LORD is good; His lovingkindness is everlasting And His faithfulness to all generations. Psalm 100:2-5
We need to remember that God is the King of the universe—the greatest King of all kings. We wish to pray to God and to gain his blessings. But in order to approach God, we must open the way with praise and thanksgiving. Praise is like the key to open the door to God’s court, so he will give you an audience. Is this because God is so full of himself that he wants to hear people saying good things about him? No. There are three reasons given as to why we should praise God:

a. We are saying we remember who he is
In praising God we are letting God know that we know who He is. We proclaim that he isn’t like humans, faithless and weak. Rather, in approaching God, we are communicating to God that we will respect him for who he really is, and not assume that we can treat him like we do our friends or others we have no respect for. It says in Hebrews that if we wish to please God, we must believe that he rewards those who seek him. Praising God just communicates what we believe about God, so he knows if he can accept us or not.

b. We are saying we remember what he has done for us
We are completely dependent on God, for he made us and keeps us alive. Without him we are nothing. And he has granted us every blessing. Thanking God recognizes what he has done for us, and acknowledges our dependence on Him. God wants us to recognize that so we will be equally dependent on him later. If we give praise and thanksgiving to God, we are able to do that.

c. We are giving him a good reputation
God is the ruler of all the earth, but not everyone recognizes that. Nor does everyone acknowledge God’s power. If we praise God, especially publicly, we are granting God a good reputation among those who do not believe in Him. God desires to rule over all of the people on earth, and he wants to have them acknowledge Him of their own free will. Perhaps it may not be much, but if we praise God, we are making his reputation good in the little bit we can, amongst those who hear us. Thus, we are helping God in gaining back what is rightfully His.

Examples of Praise
Psalm 103 is an especially good example of praise of God.
Bless the LORD, O my soul, And forget none of His benefits;
Who pardons all your iniquities, Who heals all your diseases;
Who redeems your life from the pit, Who crowns you with lovingkindness and compassion;
Who satisfies your years with good things, So that your youth is renewed like the eagle.
The LORD performs righteous deeds And judgments for all who are oppressed.
He made known His ways to Moses, His acts to the sons of Israel.
The LORD is compassionate and gracious, Slow to anger and abounding in lovingkindness. (Psalm 103:2-8)

In this we can see description of God (compassionate, loving) and acknowledgement of what God does for us (pardons sin, heals, redeems) and also highlighting some things God has done to demonstrate who he is (performs righteous deeds, made his ways known to Moses).
Here’s another one, written by Francis of Assisi:
You are holy, Lord—You are the only God
And you deeds are wonderful
You are strong, You are great
You are the Most High, You are the Almighty.
You, Holy Father, are King of Heaven and Earth
You are good, Supreme good, Lord God, living and true.
You are love, You are wisdom, You are humility
You are endurance, You are rest, You are peace
Jesus gave public praise, as did Paul (Matthew 11:25; Acts 16:25). The priests of the Old Testament gave praise every morning and night (I Chronicles 23:30).

Do it yourself!
Now it’s your turn! We can praise God in many ways. We can read to him a psalm or praise (like Psalm 103 or Ephesians 1). Or we can create our own praise. The best way to do this is to make a list (Right now—this is an assignment!!) of things that God has done for you. Don’t stop until you could think of 15 to 20 items. Then, list out who it means God is. If God has delivered you from death, then he is a deliverer. If God has given you food, then He is a provider. Then you can use this list to praise God at other times. If your knowledge of God is based on your own experience, no one can take it away from you. And you can acknowledge who He is daily when you are speaking to Him.