Finding Favor With The King (Preparing For Your Moment In His Presence) Order Printed Copy
- Author: Tommy Tenney
- Size: 1.75MB | 220 pages
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About the Book
"Finding Favor with the King" by Tommy Tenney is a guide on how to prepare yourself spiritually and emotionally to encounter God's presence. Drawing on biblical examples, the book explores the importance of seeking favor from God and offers practical advice on how to draw closer to Him. It emphasizes the significance of humility, devotion, and understanding one's worth in God's eyes to experience His favor and blessings.
Dietrich Bonhoeffer
"Cheap grace is preaching forgiveness without requiring repentance, baptism without church discipline, Communion without confession. ⌠Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate."
"The time is fulfilled for the German people of Hitler. It is because of Hitler that Christ, God the helper and redeemer, has become effective among us. ⌠Hitler is the way of the Spirit and the will of God for the German people to enter the Church of Christ." So spoke German pastor Hermann Gruner. Another pastor put it more succinctly: "Christ has come to us through Adolph Hitler."
So despondent had been the German people after the defeat of World War I and the subsequent economic depression that the charismatic Hitler appeared to be the nation's answer to prayerâat least to most Germans. One exception was theologian Dietrich Bonhoeffer, who was determined not only to refute this idea but also to topple Hitler, even if it meant killing him.
From pacifist to co-conspirator
Bonhoeffer was not raised in a particularly radical environment. He was born into an aristocratic family. His mother was daughter of the preacher at the court of Kaiser Wilhelm II, and his father was a prominent neurologist and professor of psychiatry at the University of Berlin.
All eight children were raised in a liberal, nominally religious environment and were encouraged to dabble in great literature and the fine arts. Bonhoeffer's skill at the piano, in fact, led some in his family to believe he was headed for a career in music. When at age 14, Dietrich announced he intended to become a minister and theologian, the family was not pleased.
Bonhoeffer graduated from the University of Berlin in 1927, at age 21, and then spent some months in Spain as an assistant pastor to a German congregation. Then it was back to Germany to write a dissertation, which would grant him the right to a university appointment. He then spent a year in America, at New York's Union Theological Seminary, before returning to the post of lecturer at the University of Berlin.
During these years, Hitler rose in power, becoming chancellor of Germany in January 1933, and president a year and a half later. Hitler's anti-Semitic rhetoric and actions intensifiedâas did his opposition, which included the likes of theologian Karl Barth, pastor Martin Niemoller, and the young Bonhoeffer. Together with other pastors and theologians, they organized the Confessing Church, which announced publicly in its Barmen Declaration (1934) its allegiance first to Jesus Christ: "We repudiate the false teaching that the church can and must recognize yet other happenings and powers, personalities and truths as divine revelation alongside this one Word of God. ⌠"
In the meantime, Bonhoeffer had written The Cost of Discipleship (1937), a call to more faithful and radical obedience to Christ and a severe rebuke of comfortable Christianity: "Cheap grace is preaching forgiveness without requiring repentance, baptism without church discipline, Communion without confession. ⌠Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate."
During this time, Bonhoeffer was teaching pastors in an underground seminary, Finkenwalde (the government had banned him from teaching openly). But after the seminary was discovered and closed, the Confessing Church became increasingly reluctant to speak out against Hitler, and moral opposition proved increasingly ineffective, so Bonhoeffer began to change his strategy. To this point he had been a pacifist, and he had tried to oppose the Nazis through religious action and moral persuasion.
Now he signed up with the German secret service (to serve as a double agentâwhile traveling to church conferences over Europe, he was supposed to be collecting information about the places he visited, but he was, instead, trying to help Jews escape Nazi oppression). Bonhoeffer also became a part of a plot to overthrow, and later to assassinate, Hitler.
As his tactics were changing, he had gone to America to become a guest lecturer. But he couldn't shake a feeling of responsibility for his country. Within months of his arrival, he wrote theologian Reinhold Niebuhr, "I have made a mistake in coming to America. I must live through this difficult period in our national history with the Christian people of Germany. I will have no right to participate in the reconstruction of Christian life in Germany after the war if I do not share the trials of this time with my people."
Bonhoeffer, though privy to various plots on Hitler's life, was never at the center of the plans. Eventually his resistance efforts (mainly his role in rescuing Jews) was discovered. On an April afternoon in 1943, two men arrived in a black Mercedes, put Bonhoeffer in the car, and drove him to Tegel prison.
Radical reflections
Bonhoeffer spent two years in prison, corresponding with family and friends, pastoring fellow prisoners, and reflecting on the meaning of "Jesus Christ for today." As the months progressed, be began outlining a new theology, penning enigmatic lines that had been inspired by his reflections on the nature of Christian action in history.
"God lets himself be pushed out of the world on to the cross," he wrote. "He is weak and powerless in the world, and that is precisely the way, the only way, in which he is with us and helps us. [The Bible] ⌠makes quite clear that Christ helps us, not by virtue of his omnipotence, but by virtue of his weakness and suffering. ⌠The Bible directs man to God's powerlessness and suffering; only the suffering God can help."
In another passage, he said, "To be a Christian does not mean to be religious in a particular way, to make something of oneself (a sinner, a penitent, or a saint) on the basis of some method or other, but to be a manânot a type of man, but the man that Christ creates in us. It is not the religious act that makes the Christian, but participation in the sufferings of God in the secular life."
Eventually, Bonhoeffer was transferred from Tegel to Buchenwald and then to the extermination camp at FlossenbĂźrg. On April 9, 1945, one month before Germany surrendered, he was hanged with six other resisters.
A decade later, a camp doctor who witnessed Bonhoeffer's hanging described the scene: "The prisoners ⌠were taken from their cells, and the verdicts of court martial read out to them. Through the half-open door in one room of the huts, I saw Pastor Bonhoeffer, before taking off his prison garb, kneeling on the floor praying fervently to his God. I was most deeply moved by the way this lovable man prayed, so devout and so certain that God heard his prayer. At the place of execution, he again said a prayer and then climbed the steps to the gallows, brave and composed. His death ensued in a few seconds. In the almost 50 years that I have worked as a doctor, I have hardly ever seen a man die so entirely submissive to the will of God."
Bonhoeffer's prison correspondence was eventually edited and published as Letters and Papers from Prison, which inspired much controversy and the "death of God" movement of the 1960s (though Bonhoeffer's close friend and chief biographer, Eberhard Bethge, said Bonhoeffer implied no such thing). His Cost of Discipleship, as well as Life Together (about Christian community, based on his teaching at the underground seminary), have remained devotional classics.
His Delight Is Not in Your Strength
We discover where we really find our strength not when we feel strong, but when we feel weak. Exhaustion and frustration have a way of blowing away the fog, revealing whatâs really happening inside of us: Have we been leaning on God for all that we need, or have we made his help, his strength, his guidance a kind of last resort? Many of us are more self-reliant than we would admit, and self-reliance is far more dangerous than it sounds. The widespread delusion, especially among more secular people, is that I can do anything, if I am willing to work hard. I am stronger than I think, strong enough to do anything I want to do in the world. The reality, however, is that the vast majority of us are weaker than we realize â and yet love to think ourselves strong. And that false sense of strength not only intensifies our arrogance and our ineffectiveness, but it also offends our God. His delight is not in the strength of the horse, nor his pleasure in the legs of a man, but the Lord takes pleasure in those who fear him, in those who hope in his steadfast love. (Psalm 147:10â11) Our delight is often in the strength of our legs â our work ethic, our perseverance, our cleverness, our strategies. And that temptation touches every part of life â at work, in ministry, at home â because every part of life in a fallen world requires strength. But God is not pleased by all that we can do â unless we do all that we do in his strength, and not our own. Rejoice in All He Can Do One way to combat a sinful sense of self-sufficiency is to meditate on all that only God can do â all that he can do, that we cannot. Psalm 147 models how to expose and unravel the lies of pride with the strength and authority of God. The psalm says that God alone places each cloud in the sky (Psalm 147:8). He chooses when, where, and how much rain will fall, and he tends every millimeter of every blade of grass. God alone crafts every snowflake that falls, fashions every inch of frost, and decides just how cold it will be (Psalm 147:16â17). Every aspect of our winters is scripted and conducted by him, including precisely when they end (Psalm 147:18). God alone feeds the elephants, the sharks, the squirrels, and even the ants (Psalm 147:9). When newborn birds whimper in hunger, he hears each faint cry. God alone can count every star in the universe (Psalm 147:4) â and not only count them, but decide their number and give them each a name. God alone heals the wounds of the brokenhearted (Psalm 147:3). Very few are ever tempted to think we ourselves could bring rain, make snow, or count the stars, but we might be tempted to think we could heal a broken heart. We might imagine we could compensate for someoneâs loss, or talk someone out of despair, or save someoneâs marriage. But Psalm 147 says that God is the healing one. God alone makes peace (Psalm 147:14). We cannot achieve real peace â in families or friendships, in a church or a nation â unless God quiets the conflict and awakens harmony. If we think we can achieve peace without God, we have not understood peace, or God. âGreat is our Lord, and abundant in power; his understanding is beyond measureâ (Psalm 147:5). Our power is small and often failing, but his power is abundant and never exhausted. Our understanding is extremely limited and often flawed, but his understanding is universal and inscrutable. Why would we ever rely on ourselves? Embrace How Little You Can Do Yet we do rely on ourselves. We slip into habits of living, and working, and serving that donât require him, and sometimes that barely even acknowledge him. Jeremiahâs warning is as sobering in our day as it was in his: âThus says the Lord: âCursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the Lordââ (Jeremiah 17:5). The man who deep down trusts in himself cannot help but slowly walk away from God. We fight sinful self-sufficiency by glorying in all that God can do, and we fight by learning to embrace just how little we can do apart from him. Jesus says to his disciples, âI am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothingâ (John 15:5). Many of us can recite the phrase, and still quietly suspect that heâs really exaggerating. We know we can do something on our own. And if we wonât admit it, our prayer lives betray us. The humble are strong precisely because they know how weak they truly are â and how strong God will be for them. They sing, âMy flesh and my heart may fail, but God is the strength of my heart and my portion foreverâ (Psalm 73:26). They exhort one another, âFinally, be strong in the Lord and in the strength of his mightâ (Ephesians 6:10). They serve âby the strength that God supplies â in order that in everything God may be glorified through Jesus Christâ (1 Peter 4:11). The humble have experienced what Isaiah promised: âHe gives power to the faint, and to him who has no might he increases strength. . . . They who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faintâ (Isaiah 40:29â31). By embracing their weakness, they found vast reservoirs of strength, strength enough to run and even fly. Weakness Welcomes Strength The apostle Paul knew how weak he was and where to find true strength. When he pleaded with God to remove the thorn that plagued him, God said, âMy grace is sufficient for you, for my power is made perfect in weaknessâ (2 Corinthians 12:9). Why would God, in infinite, fatherly love for Paul, not spare him the pain and inconvenience of this weakness? Because our weakness welcomes the gracious strength and intervention of God. Weakness welcomes grace. When we feel strong, we are not prone to rely on the grace and strength of God. We often begin to experience, and even enjoy, the delusion that we are strong. We forget God, and our need for him. But when we feel our weakness, we more fully experience reality â and we remember our tremendous, continual need for him. The intensity of our thorns unearths the depths of his grace and mercy. Without them, we would only play in the wading pools of grace, instead of exploring the endless storehouses God fills and keeps for us. As Paul says earlier in the same letter, âWe have this treasure in jars of clay, to show that the surpassing power belongs to God and not to usâ (2 Corinthians 4:7). If you look strong in your own strength, very few will wonder how you are so strong. But if people watch you walk through intense or persistent weakness and adversity, with strength and faith and even joy, then God will look unmistakably strong in you. So, to the extent that you are weak, to that extent will you magnify the awesome height of his power and love. We Have Done Nothing We often learn to rely on our own strength because we want the recognition and respect of others. We want to be known as strong, not utterly weak; as independent, not deeply dependent; as self-sufficient, not uncomfortably needy. We want to be the achievers and creators, the healers and the heroes. But as J.I. Packer says, If we think of ourselves or others as achievers, creators, reformers, innovators, movers and shakers, healers, educators, benefactors of society in any way at all, we are at the deepest level kidding ourselves. We have nothing and have never had anything that we have not received, nor have we done anything good apart from God who did it through us. (Praying, 147) The happiest, strongest, most meaningfully productive people have embraced, and even rejoiced, in that reality: We have done nothing good apart from God who did it through us. âBlessed are those whose strength is in you, in whose heart are the highways to Zionâ (Psalm 84:5). They have been liberated from self-sufficiency, and now run, work, create, and serve in the happy fields of their utter dependence on God. Article by Marshall Segal