Prayer and Jealousy; or Getting What You Ask For

This morning I began reading A Praying Life by Paul E. Miller (I picked the book up a couple of weeks ago when, after an initial blast of great recommendations from guys like Tim Keller and David Powlison, it ended up on most of the top-ten book lists from 2009). Toward the end of chapter two, Miller tells the following story:
I was walking to the train station after work, and without realizing it, I began comparing the mission I worked for with another mission. It dawned on me that I was jealous, trying to make a name for myself at the expense of someone else. My jealousy surprised me. It was not the first time I’d been jealous about this, just the first time I’d named it.

As I continued to walk, I thought, This is ridiculous, being jealous, competing in my heart with other Christians when we are all involved in the same task. So before I got to the train I prayed, quietly giving my work to Jesus. I remember thinking he might actually take it.
A few pages later, I finished chapter two and began praying. One of my requests was that God would begin exposing in my own heart how pride—the desire to make a name for myself—was driving my desire for ministry and to replace that wrong, self-centered motivation with real, gospel-motivation.

I hadn’t finished praying when my phone rang. It was my wife, so rather than let it go to voicemail I answered. She shared briefly about a difficult situation she’d walked into that morning at work and then brought up a new church she’d just heard about in Charlotte, NC.

Someone had posted a quote on her work’s online message-board, something about how real joy isn’t dependent on what happens to you but what Christ is doing through you for others. She liked the quote so much that she tracked down its author online. His name was Steve Furtick.

The story of Furtick’s church—elevationchurch.org—is an amazing one. Their web-site describes it like this:
Elevation was founded on the faith of 8 families who risked everything - sold houses, quit jobs and moved to Charlotte believing that God would turn this city upside down for his glory through the local church. That risk has resulted in a remarkable return.

At the three-year mark, we've grown to more than 5,000 in weekly attendance among our three locations. Since our launch we've seen more than 6,200 people receive Christ. For the past three years, our church was named one of the “10 fastest growing churches in America” by Outreach Magazine.
My wife’s thinking went something like this: Furtick’s under 30. I’m under 30. Furtick recently launched an exciting new ministry aimed at young adults and families. I’m involved in launching a new ministry—re:Generātion—aimed at reaching young adults and families. Furtick’s project was wildly successful for the kingdom. I should be encouraged to expect wildly successful things for the kingdom as well.

My thinking, on the other hand, went more like this: Furtick’s under 30. I’m under 30. Furtick recently launched an exciting new ministry aimed at young adults and families. I’m involved in launching a new ministry—re:Generātion—aimed at reaching young adults and families. Furtick’s project was wildly successful for the kingdom. My project will not be wildly successful because I’m not Furtick. Far from being encouraged, I was intimidated. I was jealous. I felt inadequate, unprepared, ill-equipped. I feared failure.

I knew my wife meant well, so I tried my best to hide how I really felt. A minute after I hung up the phone the irony of it hit me—by “irony,” of course, I mean the kind, exposing, humbling providence of a wise, loving, sovereign God. Here I was praying that God would expose my heart for what it is and that’s exactly, not a moment later, what he does. Prayer is a dangerous, uncomfortable and sometimes an embarrassing thing. As Eugene Peterson warns:
Be slow to pray. Praying most often doesn’t get us what we want but what God wants, something quite at variance with what we conceive to be in our best interests. And when we realize what is going on, it is often too late to go back.

Mercy Sweetens

Dave Harvey, When Sinners Say “I Do”
Mercy is a unique, marvelous, exceptional word. God’s mercy means his kindness, patience, and forgiveness toward us. It is his compassionate willingness to suffer for and with sinners for their ultimate good (79).

Do you know God as a God of mercy? Do you see your spouse as God sees him or her—through the eyes of mercy?

If your answer to either question is no, it is unlikely that your marriage is sweet. Mercy sweetens marriage. Where it is absent, two people flog one another over everything from failure to fix the faucet to phone bills. But where it is present, marriage grows sweeter and more delightful, even in the face of challenges, setbacks, and the persistent effects of our remaining sin (80).
Aaron Orendorff
Father, as you are merciful, so I pray that I too would be merciful.
Give me, I ask, a profound and heartfelt sense of your own tender, redeeming mercy that by experiencing mercy I may become merciful.
Sweeten my marriage with mercy, make me merciful toward my wife: soft, forgiving, patient, willing to “bear with” whatever petty grievances and personal offenses I might face (to bear with them in silence without bitterness or record-keeping) for her good and ultimately for her beauty.

re:Generātion/5(hundred) Hours - Gospel

5(hundred) Hours - Gospel from New Life Church on Vimeo.

“. . . in his end is our beginning.”

Acts 28:23, 30-31
When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets. . . . He lived there two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.
N. T. Wright, Acts for Everyone (Part Two)
[T]he real hero of the whole book is of course the Jesus who was enthroned as the world’s Lord at the beginning, and is now proclaimed, at the end, “openly and unhindered,” that is with all “boldness” . . . and with nobody stopping him. And here, for once, Luke gives a full “Pauline” title to Jesus: “the Lord Jesus, the Messiah.” King of the Jews; Lord of the World: Jesus of Nazareth, continuing to do and to teach, continuing to announce the kingdom of God which has been decisively inaugurated on earth as it is in heaven. . . . [T]his is a drama in which we ourselves have been called to belong to the cast. The journey is ours, the trials and vindications are ours, the sovereign presence of Jesus is ours, the story is ours to pick up and carry on. Luke’s writing, like Paul’s journey, has reached its end, but in his end is our beginning (248-249).

Meeting Outside of Rome

Acts 28:14-15
There we found brothers and were invited to stay with them for seven days. And so we came to Rome. And the brothers there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage.
Aaron Orendorff
The book of Acts, as chapter 1 tells us, is about all the things that Jesus—resurrected and ascended—continued to do and teach. For Luke, how Jesus continues his work, now that (physically speaking) he’s off the scene, is through two players: the Spirit and the church. Much of Acts, therefore, is comprised of “meeting scenes”—scenes of greeting, fellowship and farewell.

Finally at his destination (one to which Luke has been building for several chapters now), Paul is enveloped into just such a scene. The church at Rome—to the surprise Paul’s captors—“hear of Paul’s arrival and come to see him, doing with him what citizens of a great city would do for a visiting emperor or a returning [king]: they come out some distance to meet him, to escort him with them into their city” (Wright, 239).

With this something striking happens: for all his visions and special revelations, for all the works of the Spirit done through, for and around him—the healings, the tongues, the miraculous escapes and amazing preservations of life—for all the certainty of knowing (from the lips of Jesus himself) “Take courage, for as you have testified to the facts about me in Jerusalem, so you must testify also in Rome” (Acts 23:11), for all of this and more, what finally grips Paul’s heart and erupts in praise and courage is the plain and ordinary sight of other weary Christians—God’s unimpressive though much-loved family—coming out to meet him on the road and walk the last few miles together.

No “Sidelines”

Acts 28:3-6
When Paul had gathered a bundle of sticks and put them on the fire, a viper came out because of the heat and fastened on his hand. When the native people saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer. Though he has escaped from the sea, Justice has not allowed him to live.” He, however, shook off the creature into the fire and suffered no harm. They were waiting for him to swell up or suddenly fall down dead. But when they had waited a long time and saw no misfortune come to him, they changed their minds and said that he was a god.
N. T. Wright, Acts for Everyone (Part Two)
Luke simply cannot help, now, allowing the pattern of accusation-and-vindication to run through story after story. “This man could have been set free,” declares Agrippa. The storm does its worst but Paul and his companions are “saved.” The snake and “Justice” do their worst and Paul is hailed as a god (236).

The whole scene, of course, provides yet another example, before Italy itself is finally reached, of an official finding that Paul was a man to be trusted and valued, on top of the islanders finding that, despite an apparent accusation (via the snake) he was in fact innocent. This sets the narrative up for the final voyage and the theology for its full meaning. The sea and the snake have done their worst and are overcome. New creation is happening, and the powers of evil cannot stop it. Paul may arrive in Rome a more bedraggled figure than he would have liked, but the gospel which he brings is flourishing, and nobody can stop it (237).
Aaron Orendorff
However we may feel at times and whatever our particular situation my look like, the final chapters of Acts (among there other aims) serve to illustrate that in reality (that is, under the kind and sovereign providence of God) there are no “sidelines” in gospel-service: no “back-alleys,” no “wrong-ways,” no “holding-patterns,” no “missteps.” Reading from Acts 24 to Acts 28 only takes a few minutes, so it’s easy to forget that for Paul more than two years have passed since he was told by the Lord, “Take courage, for as you have testified to the facts about me in Jerusalem, so you must testify also in Rome” (Acts 23:11). Two years spent waiting in jail on account of petty, political posturing. Then, as if that weren’t discouraging enough, a sea-voyage that goes from bad, to worse, to catastrophic until finally, water-logged and half-drown, he arrives on a foreign shore only to be bit by a viper while trying to warm himself by the fire.

And yet, all of this is for a purpose. The venom doesn’t kill Paul and he is vindicated before the island’s natives. The father of the “chief man of the island, named Publius” (a Roman) is nearly dead and Paul heals him. News of this healing spreads and before you know it “the rest of the people on the island who had diseases also came and were cured.” Finally, as v. 10 concludes, “They [the people of the island] also honored us greatly, and when we were about to sail, they put on board whatever we needed.”

However we may feel at times and whatever our particular situation my look like, there are no “sidelines” in gospel-service.

Through Waters to Salvation

Acts 27:42-44
The soldiers’ plan was to kill the prisoners, lest any should swim away and escape. But the centurion, wishing to save Paul, kept them from carrying out their plan. He ordered those who could swim to jump overboard first and make for the land, and the rest on planks or on pieces of the ship. And so it was that all were brought safely [literally, “thoroughly saved”] to land.
N. T. Wright, Acts for Everyone (Part Two)
All hope of being “saved” had been lost (verse 20). If the sailors had carried out their secret plan to slip away in the ship’s boat, they could none of them be “saved” (verse 31). Taking some food—involving the breaking of bread!—will be “for your salvation” (verse 34). The centurion wished to “save” Paul (verse 43). And the end result is that they all were “utterly saved” in coming to land (verse 44). Luke could hardly make it clearer. As in Philippi, yet again, the meaning “rescued” is clear, and the meaning “saved in a far, far deeper sense corresponds to Luke’s larger intention throughout this chapter. Through the waters to safety: that’s the Noah story, the Exodus story, the John-the-Baptist story, the Jesus story. The Paul story. Our story. . . . Through the cross, through the waters, to salvation. This is at the heart of Paul’s own understanding of Jesus’ death, and, I suggest, Luke’s as well (233-234).