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God's Answer To Fear And Worry God's Answer To Fear And Worry

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  • Author: Greg Laurie
  • Size: 518KB | 36 pages
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About the Book


"God's Answer to Fear and Worry" by Greg Laurie explores how faith in God can help individuals overcome their fears and worries. Laurie provides practical advice and biblical teachings to help readers find peace and comfort in trusting God's plan for their lives. Through personal anecdotes and scriptural insight, Laurie encourages readers to have faith and let go of their anxieties, knowing that God is in control.

John Knox

John Knox "The sword of justice is God's, and if princes and rulers fail to use it, others may." He was a minister of the Christian gospel who advocated violent revolution. He was considered one of the most powerful preachers of his day, but only two of the hundreds of sermons he preached were ever published. He is a key figure in the formation of modern Scotland, yet there is only one monument erected to him in Scotland, and his grave lies beneath a parking lot. John Knox was indeed a man of many paradoxes, a Hebrew Jeremiah set down on Scottish soil. In a relentless campaign of fiery oratory, he sought to destroy what he felt was idolatry and to purify Scotland's religion. Taking up the cause John Knox was born around 1514, at Haddington, a small town south of Edinburgh. Around 1529 he entered the University of St. Andrews and went on to study theology. He was ordained in 1536, but became a notary, then a tutor to the sons of local lairds (lower ranking Scottish nobility). Dramatic events were unfolding in Scotland during Knox's youth. Many were angry with the Catholic church, which owned more than half the real estate and gathered an annual income of nearly 18 times that of the crown. Bishops and priests were often mere political appointments, and many never hid their immoral lives: the archbishop of St. Andrews, Cardinal Beaton, openly consorted with concubines and sired 10 children. The constant sea traffic between Scotland and Europe allowed Lutheran literature to be smuggled into the country. Church authorities were alarmed by this "heresy" and tried to suppress it. Patrick Hamilton, an outspoken Protestant convert, was burned at the stake in 1528. In the early 1540s, Knox came under the influence of converted reformers, and under the preaching of Thomas Guilliame, he joined them. Knox then became a bodyguard for the fiery Protestant preacher George Wishart, who was speaking throughout Scotland. In 1546, however, Beaton had Wishart arrested, tried, strangled, and burned. In response, a party of 16 Protestant nobles stormed the castle, assassinated Beaton, and mutilated his body. The castle was immediately put to siege by a fleet of French ships (Catholic France was an ally to Scotland). Though Knox was not privy to the murder, he did approve of it, and during a break in the siege, he joined the besieged party in the castle. During a Protestant service one Sunday, preacher John Rough spoke on the election of ministers, and publicly asked Knox to undertake the office of preacher. When the congregation confirmed the call, Knox was shaken and reduced to tears. He declined at first, but eventually submitted to what he felt was a divine call. It was a short-lived ministry. In 1547, after St. Andrews Castle had again been put under siege, it finally capitulated. Some of the occupants were imprisoned. Others, like Knox, were sent to the galleys as slaves. Traveling preacher Nineteen months passed before he and others were released. Knox spent the next five years in England, and his reputation for preaching quickly blossomed. But when Catholic Mary Tudor took the throne, Knox was forced to flee to France. He made his way to Geneva, where he met John Calvin. The French reformer described Knox as a "brother … laboring energetically for the faith." Knox for his part, was so impressed with Calvin's Geneva, he called it, "the most perfect school of Christ that was ever on earth since the days of the apostles." Knox traveled on to Frankfurt am Main, where he joined other Protestant refugees—and quickly became embroiled in controversy. The Protestants could not agree on an order of worship. Arguments became so heated that one group stormed out of a church one Sunday, refusing to worship in the same building as Knox. Back in Scotland, Protestants were redoubling their efforts, and congregations were forming all over the country. A group that came to be called "The Lords of the Congregation" vowed to make Protestantism the religion of the land. In 1555, they invited Knox to return to Scotland to inspire the reforming task. Knox spent nine months preaching extensively and persuasively in Scotland before he was forced to return to Geneva. Fiery blasts of the pen Away from his homeland again, he published some of his most controversial tracts: In his Admonition to England he virulently attacked the leaders who allowed Catholicism back in England. In The First Blast of the Trumpet Against the Monstrous Regiment of Women he argued that a female ruler (like English Queen Mary Tudor) was "most odious in the presence of God" and that she was "a traitoress and rebel against God." In his Appellations to the Nobility and Commonality of Scotland, he extended to ordinary people the right—indeed the duty—to rebel against unjust rulers. As he told Queen Mary of Scotland later, "The sword of justice is God's, and if princes and rulers fail to use it, others may." Knox returned to Scotland in 1559, and he again deployed his formidable preaching skills to increase Protestant militancy. Within days of his arrival, he preached a violent sermon at Perth against Catholic "idolatry," causing a riot. Altars were demolished, images smashed, and religious houses destroyed. In June, Knox was elected the minister of the Edinburgh church, where he continued to exhort and inspire. In his sermons, Knox typically spent half an hour calmly exegeting a biblical passage. Then as he applied the text to the Scottish situation, he became "active and vigorous" and would violently pound the pulpit. Said one note taker, "he made me so to grew [quake] and tremble, that I could not hold pen to write." The Lords of the Congregation militarily occupied more and more cities, so that finally, in the 1560 Treaty of Berwick, the English and French agreed to leave Scotland. (The English, now under Protestant Elizabeth I, had come to the aid of the Protestant Scots; the French were aiding the Catholic party). The future of Protestantism in Scotland was assured. The Parliament ordered Knox and five colleagues to write a Confession of Faith, the First Book of Discipline, and The Book of Common Order—all of which cast the Protestant faith of Scotland in a distinctly Calvinist and Presbyterian mode. Knox finished out his years as preacher of the Edinburgh church, helping shape the developing Protestantism in Scotland. During this time, he wrote his History of the Reformation of Religion in Scotland. Though he remains a paradox to many, Knox was clearly a man of great courage: one man standing before Knox's open grave said, "Here lies a man who neither flattered nor feared any flesh." Knox's legacy is large: his spiritual progeny includes some 750,000 Presbyterians in Scotland, 3 million in the United States, and many millions more worldwide.

weakness may be your greatest strength

How well are you investing the weaknesses you’ve been given? Perhaps no one has ever asked you that question before. Perhaps it sounds nonsensical. After all, people invest  assets  in order to increase their value. They don’t invest  liabilities . They try to eliminate or minimize or even cover up liabilities. It’s easy for us to see our strengths as assets. But most of us naturally consider our weaknesses as liabilities — deficiencies to minimize or cover up. But God, in his providence, gives us our weaknesses just as he gives us our strengths. In God’s economy, where the return on investment he most values is “faith working through love” (Galatians 5:6), weaknesses become assets — we can even call them  talents  — to be stewarded, to be invested. It may even be that the most valuable asset God has given you to steward is not a strength, but a weakness. But if we’re to value weaknesses as assets, we need to see clearly where Scripture teaches this. The apostle Paul provides us with the clearest theology of the priceless value of weakness. I have found 1 Corinthians 1:18–2:16 and, frankly, the entire book of 2 Corinthians, to be immensely helpful in understanding the indispensable role weakness plays in strengthening the faith and witness of individual Christians and the church as a whole. Paradoxical Power of Weakness Paul’s most famous statement on the paradoxical spiritual power of weakness appears in 2 Corinthians 12. He tells us of his ecstatic experience of being “caught up into paradise,” where he received overwhelming and ineffable revelations (2 Corinthians 12:1–4). But as a result, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. Three times I pleaded with the Lord about this, that it should leave me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. (2 Corinthians 12:7–10) In these few sentences, Paul completely reframes the way Christians are to view weaknesses, even deeply painful ones that can appear to hinder our calling and that the powers of darkness seek to exploit. What at first seems to us like an expensive liability turns out to be a valuable, God-given asset. Weakness and Sin Before we go further, we need to be clear that Paul does not include  sin  in his description of weakness here. The Greek word Paul uses is  astheneia , the most common word for “weakness” in the New Testament. J.I. Packer, in his helpful study on 2 Corinthians,  Weakness Is the Way , explains  astheneia  like this: The idea from first to last is of inadequacy. We talk about physical weakness [including sickness and disability] . . . intellectual weakness . . . personal weakness . . . a weak position when a person lacks needed resources and cannot move situations forward or influence events as desired . . . relational weakness when persons who should be leading and guiding fail to do so — weak parents, weak pastors, and so on. (13–14) But when Paul speaks of sin, he has more than inadequacy in mind. The Greek word for “sin” he typically uses is  hamartia , which refers to something that incurs guilt before God.  Hamartia  happens when we think, act, or feel in ways that transgress what God forbids. “Weaknesses manifest God’s power in us in ways our strengths don’t.” Though Paul was aware that  hamartia  could lead to  astheneia  (1 Corinthians 11:27–30) and  astheneia  could lead to  hamartia  (Matthew 26:41), he clearly did not believe “weakness” was synonymous with “sin.” For he rebuked those who boasted that their sin displayed the power and immensity of God’s grace (Romans 6:1–2). But he “gladly” boasted of his weaknesses because they displayed the power and immensity of God’s grace (2 Corinthians 12:9). In sin, we turn from God to idols, which profanes God, destroys faith, and obscures God in the eyes of others. But weakness has the tendency to increase our conscious dependence on God, which glorifies him, strengthens our faith, and manifests his power in ways our strengths never do. And that’s the surprising value of our weaknesses: they manifest God’s power in us in ways our strengths don’t. That’s what Jesus meant when he told Paul, “My power is made perfect in weakness” (2 Corinthians 12:9) — “perfect” meaning  complete  or  entirely accomplished . Our weaknesses are indispensable because God manifests the fullness of his power through them. Asset Disguised as a Liability At this point, you may be thinking, “Whatever Paul’s ‘thorn’ was, my weakness is not like that.” Right. That’s what we all think. I have a thorn-like weakness, known only to those closest to me. If I shared it with you, you might be surprised. It dogs me daily as I seek to carry out my family, vocational, and ministry responsibilities. It makes almost everything harder and regularly tempts me to exasperation. It’s not romantic, certainly not heroic. It humbles me in embarrassing, not noble, ways. And most painful to me, I can see how in certain ways it makes life harder for those I live and work with. Often it has seemed to me a liability. I’ve pleaded with the Lord, even in tears, to remove it or grant me more power to overcome it. But it’s still here. Paul also initially saw his weakness as a grievous liability and pleaded repeatedly to be delivered from it. But as soon as he understood Christ’s purposes in it, he saw it in a whole new light: a priceless asset disguised as a liability. And he gloried in the depths of God’s knowledge, wisdom, and omnipotent grace. “God, in his providence, gives us our weaknesses just as he gives us our strengths.” I have been slower than Paul in learning to see my thorn as an asset (and honestly, I’m still learning). But I see at least some of the ways this weakness has strengthened me. It has forced me to live daily in dependent faith on God’s grace. It has heightened my gratitude for those God has placed around me who have strengths where I’m weak. Beset with my own weakness, I am more prone to deal gently and patiently with others who struggle with weaknesses different from mine (Hebrews 5:2). And I can see now how it has seasoned much of what I’ve written over the years with certain insights I doubt would have come otherwise. In other words, I see ways God has manifested his power more completely through my perplexing weakness. The fact that we don’t know what Paul’s thorn was is evidence of God’s wisdom. If we did, we likely would compare our weaknesses to his and conclude that ours have no such spiritual value. And we would be wrong. Stewards of Surprising Talents Paul said that his weakness, his “thorn . . . in the flesh,” was “given” to him (2 Corinthians 12:7). Given by whom? Whatever role Satan played, in Paul’s mind he was secondary. Paul received this weakness, as well as “insults, hardships, persecutions, and calamities” (2 Corinthians 12:10), as assets given to him by his Lord. And as a “[steward] of the mysteries of God” (1 Corinthians 4:1), he considered his weaknesses a crucial part of the portfolio his Master had entrusted to him. So, he determined to invest them well in order that his Master would see as much of a return as possible. If you’re familiar with Jesus’s parable of the talents (Matthew 25:14–30), you might recognize that I’m drawing from its imagery. Jesus has given each of us different “talents” to steward, assets of immense kingdom value, “each according to his ability” (Matthew 25:15). And his expectation is that we will invest them well while we wait for his return. Some of these talents are strengths and abilities our Lord has given us. But some of them are our weaknesses, our inadequacies and limitations, which he’s also given to us. And he’s given us these weaknesses not only to increase in us the invaluable and shareable treasure of humility (2 Corinthians 12:7), but also to increase our strength in the most important aspects of our being: faith and love (2 Corinthians 12:10). But our weaknesses are not only given to us as individuals; they are also given to the church. Our limitations, as much as our abilities, are crucial to Christ’s design to equip his body so that it works properly and “builds itself up in love” (Ephesians 4:16). Our weaknesses make us depend on one another in ways our strengths don’t (1 Corinthians 12:21–26). Which means they are given to the church for the same reason they are given to us individually: so that the church may grow strong in faith (1 Corinthians 2:3–5) and love (1 Corinthians 13) — two qualities that uniquely manifest Jesus’s reality and power to the world (John 13:35). Don’t Bury Your Weaknesses Someday, when our Master returns, he will ask us to give an account of the talents he’s entrusted to us. Some of those talents will be our weaknesses. We don’t want to tell him we buried any of them. It may even be that the most valuable talent in our investment portfolio turns out to be a weakness. Since “it is required of stewards that they be found faithful” (1 Corinthians 4:2), we would be wise to examine how faithfully we are stewarding the talents of our weaknesses. So, how well are you investing the weaknesses you’ve been given?

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