Bishop Jordan Personal Articles to read and understand all about Prophecies.

The Sower, The Mustard Seed, The Field, The Tree, and The Birds

Variables in the Parable of the Mustard Seed

Five variables made up the parable:

  1. the sower,
  2. the mustard seed,
  3. the field,
  4. the tree,
  5. and then the birds who come over to live in it.

Bible scholars agree that the sower in this scenario is Jesus, while the mustard seed is the Gospel. 

The parable speaks of how the seed grew into a tree, and science shows us that it can grow up to twenty feet tall.

This is substantial growth considering that it came from a seed with the size of just 1 millimeter in diameter.  

And once the tree grows big and sturdy, birds start to flock to it and build their nests in it. Interestingly enough,  the author referred to the birds as the wicked ones in another parable (Matt. 13:4, 19). We must take note of these as we will address their vitality later on in this chapter. 

Some preachers take this parable and make it a case for how God will grow big things out of the small that we plant. And to an extent, this concept is Biblical.

In another parable recorded in the Gospels, Jesus makes it a point to say that those who can be entrusted with little will be entrusted with much (Lk. 16:10). This means that if we stay faithful with whatever has been given to us now, God will eventually expand our capacity and entrust us with more. 

The Field

However, if we take it strictly, we will find that we are not the sowers. Rather, we are the field in which the mustard seed has been planted.

Once Jesus plants the seed of the Gospel into our lives, it will grow within us and take deep root in our lives. What is important to note here is that the mustard seed is pungent and fiery. And in many ways, this is an accurate depiction of the Gospel once applied to our lives.

The Bible contains many commands and passages about God, what is expected of us, and what He created humanity to be that we wrestle with it. In fact, it is the reason why many people who encounter it choose to turn away from it – it burns, and it makes us squirm. 

The quality of the field when the sower plants the seed is crucial. Here, we can draw a parallel to another insight given to us by Jesus through the parable of the sower: 

3 And he told them many things in parables, saying: “Listen! A sower went out to sow. 4 And as he sowed, some seeds fell on the path, and the birds came and ate them up. 5 Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. 6 But when the sun rose, they were scorched; and since they had no root, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. 9 Let anyone with earslisten!” (Matthew 13:3-9) 

The Farmer or the Seed Won’t Matter If the Soil is Bad

If the farmer planted the mustard seed on any other soil other than good soil, it wouldn’t really have borne good fruit.

We see this in the numerous people who attend church but don’t really stay.

God can use you to the tiny seed of the Gospel in other people’s hearts. However, if the state of their souls makes it impossible for these seeds to really take root and grow, then it won’t.

This can be discouraging for Christians to watch, especially if the fields still appear dry. However, we can rest in this: we can faithfully water the seeds God plants, and God will make them grow.  

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Breaking Down the Parable of the Mustard Seed

What does the mustard seed teach us?

Countless churches and Christians today look to the parable of the mustard seed. We must take cues from the values that Jesus was presenting to the early believers when he spoke of it.

Still, the parable has important facets that we can only understand if we have the same context and knowledge as the ones who initially heard it.

While most had come to understand and appreciate how the mustard seed was the smallest seed known when this parable was given, there are elements that we do not inherently know due to cultural differences.

Agriculture was an important topic for the listeners of Jesus. The listeners knew the specific traits and functions of the different kinds of seeds.

For instance, apart from the fact that the mustard seed was known for its size, its quality was also something that was to be noted. Apparently, it is also famous for being an irritant.

Should it touch a person’s skin, it can cause contact dermatitis. The place of contact will turn red and feel as if it is burning. In modern times, we mix it with vinegar, oils, wine. People need to mix other spices with it before the public can commercially consume the seed.

Small in size but with great potential

Legend tells us that when Darius, the king of Persia, invaded Europe with his army, he sent a bag of sesame seeds to Alexander the Great to symbolize that there are as many soldiers in his army as there are seeds in the bag. Stepping up to the plate, Alexander sent back a bag of mustard seeds to Darius as a way of saying that while their army may be many, his army is biting and fiery. Such was the case for the mustard seed – small in size but large in potential. 

 

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The Principle of the Mustard Seed

Everything Starts Small

Every large corporation that exists today started with a group of people who had a dream. Apple started with three friends in one garage. They started simply building computers as a hobby. One day, they decided to sell several units to distributors. They initially had trouble going up against Microsoft. They struggled with getting customers. But they kept on pushing until they came out with the ingenious iPod. As a result, they changed the entire landscape of portable technology as we know it.

Now, MacBooks and iPhones are viewed as status symbols. They have permeated the market in ways that were initially deemed impossible for them.

Facebook started with several students deciding to make an online community platform originally limited to Harvard. This expanded to different universities until it opened to the general public. It was not without its fair share of challenges and controversy. Right now, it continues to be the most-used online networking site with over 2 billion users.

Coca-Cola started with a curious pharmacist developing a unique-tasting soda and a partner deciding to market it to soda fountains. When it was just beginning, it only sold nine servings per day. Now, an astounding 1.9 billion servings of Coca-Cola are sold every day.

The Megachurch Started Not-So-Mega

In the same way, every megachurch that exists now started with a small group of believers who wanted to do something for the Lord and their community. They knew that they were faithful in what has been entrusted to them. Moreover, they must have had no clue that the church was going to blow up the way it did – and yet it did. Growth can attribute this fruitfulness to the amount of passion, toil, and sincerity that they put into the work of the Lord. It also says a lot about how great things come from small beginnings if these small things are entrusted to the Lord. 

A good story to look at is that of Ralph Moore, a 70-year old pastor. In 1971, he felt the Lord speak to him about planting a church, so he did. The Hope Chapel movement began with just him, his wife, and nine other people. He just did what he knew to do: speak about Jesus, who he is, and what he has done.  

Once the church became a megachurch that had already planted 29 other churches, he felt God call him to start another congregation, and so he obeyed once again. Before long, this congregation grew into a flourishing church planting movement, so much so that right now, there are 2,300 churches. About 220,000 people can attribute to this one man’s seemingly small act of obedience. And yet, for all he has accomplished, he can only attribute it to this: not a great strategy, but a great Savior.

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why the megachurch is criticized

Why The Megachurch is Criticized

The Risk of Disengagement

Despite these efforts, the megachurch has been constantly criticized for the sheer number of attendees per service would mean that there will be people who won’t get engaged or given enough attention.

Additionally, the setup of the worship service with a high stage and a large number of congregants can give off the impression of a concert.

Consequently, the attendees are mere spectators and faces in a crowd. Thousands more choose to attend for the thousands of people who choose to commit to the megachurch and get involved. They do so simply because they get to live in some anonymity. They cannot do that if they join a smaller church.

A large number of attendees attend each service. Therefore, some locations can host more than 5,000 people at a time. The multiple services run each weekend.

The majority of the people are scrambling out of the venue even before the service has ended. There isn’t really time to talk with friends afterward, nor can people loiter inside the hall because everyone has to be cleared out, and the room must be re-done completely within 15 minutes.

 Some consider megachurches’ worship time as mere experiential performances. Similar to rock concerts, the music team leads worship with fog machines and synchronized lights.

We are guilty of pointing a lot of fingers in the way of megachurches for their strict programs. The traditional churches would claim that these megachurches leave no room for the Holy Spirit.

Moreover,  they would accuse the megachurch of the “specularization” of something that is supposed to be sacred.

Is it too personality-driven?

A harsher criticism is that megachurches follow a largely questionable ideology. 

For instance,  megachurches are largely leader-driven, with one specific point person that most churches look up to.

This can be the senior pastor or the president of an organization of ministries. But while this leader is almost certainly of ministerial position, this leader is a minister who cannot attend to everything. Most attendees have probably never met the leader in person.

The purpose then of the leader is to embody a vision and get the members to act on this. The criticism for Christian celebrities is present. It adds to the seemingly impersonal setup of megachurch services. 

Opening Doors for More People

At the end of the day, megachurches have done their part in making ministries and discipleship available for all who attend. To balance out the distance between the senior minister and the general attendee, they have employed small groups, also known as Bible studies, care groups, or fellowship groups.

As a solution to the increasing number of attendees, the megachurch has chosen to empower its leaders and allow them the authority to shepherd and disciple their communities within these groups. In this context, they really get to build relationships with each other and discuss their personal problems, along with Biblical truths. Those who attend small groups are active members. Most megachurches make it a foundational requirement for volunteers and leaders. In this scenario, the small group leader then takes on the role of being a minister to his or her members.  

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SOCIAL JUSTICE

SOCIAL JUSTICE

The Bible has repeatedly stressed the obligation of the believer to aid those who are in need.

SOCIAL JUSTICE: The Bible has repeatedly stressed the obligation of the believer to aid those who are in need. The purpose why the Lord provides for us is for personal sustenance, and to help others who need it. When we only use our income for personal gain, then we are moving into social injustice. We are not doing our part to contribute to society. Even when the bible stressed this obligation to help the less fortunate, there is no specific term for it.

Tzedakah is something the Rabbis adopted to apply to charity, in the context of social justice.

Tzedakah’s literal meaning is “righteousness” or “justice,” as in the famous biblical phrase, “Tzedek, Tzedek, tirdof” (“Justice, justice, shall you pursue”; Deut. 16:20). Charity is not merely a generous or magnanimous act.

For the Israelites, giving is the performance of a religiously mandated duty to provide something to which the needy have a right. By providing the chance to carry out an important mitzvah, the poor man gives the giver more in accepting the alms, than the giver does for the poor man in giving him charity. How come? The poor man allows the giver to be blessed a hundredfold.

The blessings come according to the individual’s obedience to God’s divine laws and commands.

God determines who He is going to bless with wealth and who is going to be poor. He is the ultimate owner of all human possessions. The blessings come according to the individual’s obedience to God’s divine laws and commands. Understandably, the one who has faith in the Lord would obey, and be blessed. On the other hand, the one who doubts the Word of God would ignore His commands and would find himself in lack. A person who believes in the Lord should be willing to give whatever he or she has to fulfill the divine will of the Lord.

Leaning towards social justice:

There is a need to consider the Jewish view of charity. Christians focus on charity as motivated by the love for fellow human beings. The Jewish view is more realistic and leaning towards social justice. They believe in giving to those who need help and doing it because it is right — as they have the resources and they have the need.

It does not mean that Jewish ethics have no concept of love or philanthropy. Instead, they believe in going above the requirements of the law, as an act of lovingkindness. As in the last chapter, there are different kinds of givers. Aspire to be the generous giver and set apart a portion of what God has given to you to bless others.

A Divine Attribute

Having the tzedakah spirit, or a philanthropic spirit is a divine attribute since God upholds the cause of the fatherless and the widows (Deut. 10:18). If God does so, then the one who gives to those who need it partners with the Lord. Giving to the poor is regarded as an essential element of the righteous life. It is not enough to simply fast and do your devotions. What good is that if there is no fruit?

Action must back up your faith. Action reveals the faith of the person.

The prophet Isaiah castigated those who fast and do nothing afterward. He is telling the believers to fast and share their bread with the hungry or take the poor into your home. Action must back up your faith. Action reveals the faith of the person.

The Prophet Ezekiel (16:49) prophesied about the destruction of Sodom because of its lack of charity: they “had pride, excess of food, and prosperous ease, but did not aid the poor and needy.” King Solomon talked about the noble wife giving generously to the poor, her hands being stretched out to help the need (Prov. 31:20).

Here’s another passage that is interesting, “Whoever is kind to the poor lends to the Lord, and will be repaid in full” (Prov. 19:17). How amazing is this Word? When you are generous, it is the Lord whom you are lending to, and it is also the Lord who would pay you back in full. King Solomon also wrote to do what is right (tzedakah) is more desired by the Lord than sacrifice (Prov. 21;3). The Lord values the one who goes beyond what the Law says.

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SOCIAL JUSTICE

Tzedakah

The Tzedakah Spirit

“The opposite of love is not hate, it’s indifference. The opposite of faith is not heresy, it’s indifference. And, the opposite of life is not death, it’s indifference. Because of indifference once dies before one actually dies.”

Elie Wiesel

May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.

Romans 15:13 NRSV

The distinction of Tzedakah (צְדָקָה)

There is a different kind of giving that emerges from the bible. Târumah can be considered tzedakah, especially when it is in the context of taking care of your leaders — people whose duty does not allow them to make a profit for themselves.

The word tzedakah (tsuh-DOCK-ah) is a Hebrew term that literally means “righteousness”. In the Jewish culture, tzedakah pertains to charitable giving or philanthropy. In Judaism, the weight of this word goes beyond charity. It refers to doing good to ensure that the needs of others are met.

In the context of the târumah, the giver does not only give to fulfill traditions or duties. Instead, there is a spirit that has compassion for the well-being of the priests, as servants of God. They are doing their part to serve their spiritual leaders. The tzedakah offering does not only include the târumah, but it refers to what we now know as a benevolence fund.

Tzedakah is a foundational spiritual practice. Tzedakah was a central obligation of Jewish life, whether the person is rich or poor.

The practice of giving is not according to a person’s economic station or spiritual accomplishments. In the Jewish culture, life begins and ends in tzedakah, and so it must not be an issue or a struggle. When a child is born, the Jewish father pledges a certain amount of money for the distribution of the poor. At the funeral, the mourners contribute coins to the beggars who swarm the burial area.

The tzedakah is practiced in order to remind the individual that at every turn of one’s life, giving is present. Every celebration or holiday is usually accompanied by gifts. In Jewish culture, generosity is a way of life. During holidays, they would pass around a box wherein coins are dropped for the support of different charities.

The well-off home has a series of boxes for different purposes. If something good or bad happens to the family, a coin is dropped in the box. The children are also trained in the habit of giving.

The father would encourage this habit by having his son give the alms to the beggar, instead of handing them over directly. Jewish people grow up with the gesture of giving becoming almost a reflex. How blessed is a person whose habit is to give, instead of to take?

Jewish people grow up with the gesture of giving becoming almost a reflex.

If we study the proper context of “love your neighbor as yourself” (Lev.19:18), it is not a command to feel as loving toward another as you do toward yourself, but to love your neighbor as part of yourself. Love is an action. It is about taking care of others, as you do yourself. Thus, giving tzedakah leads to the realization that there is no self or other —  giving to the needy is like taking money from your right hand and placing it into your left.

Tzedakah is a practice in which anyone can engage. Unlike the word “charity,” which has its origins in the Latin Caritas, “heart,” tzedakah comes from the Hebrew word tzedek, which means “justice.”

Charity is done by someone whose heart is awakened (Ruach), something not everyone has experienced.

Tzedakah, on the other hand, challenges you to be just. Even the person who has a scarcity-fearing egoic consciousness (Neshamah) can support this principle, since creating a system of just earning and use of finances protects you as well as others.
According to Moses Maimonides, a great medieval philosopher, there are eight degrees of tzedakah (with number 1 being the ultimate and number 8 being the most basic) still followed today:
  1. Seeing to a person’s independence by providing a person with a job, entering into a partnership that allows the person to establish a business, giving an interest-free loan, giving a grant.
  2. Giving tzedakah anonymously through a reputable third party and without knowing who will receive the aid.
  3. Displaying anonymously to a known recipient.
  4. Showing publically to an unknown recipient.
  5. Offering without being asked.
  6. Allowing generously after being asked.
  7. Awarding gladly but not generously.
  8. Giving grudgingly.

The highest form of charity is when you prevent others from ever becoming poor, such as by offering a loan or employment or investing in someone’s business.

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Tzedakah

GIVERS

THE THREE KINDS OF GIVERS

THE THREE KINDS OF GIVERS:  In the Rabbinic tradition, the proportion by which a person gives reveals the person’s heart. The generous man — the man with a good eye — gives 1/40 of his income to the priest. In other words, he gives 2.5% to the priest, on top of the 10% he gives as his tithe.

If the income of this generous man is $10,000, then $1000 is given back as his tithe, and $250 is given to the priest as a heave-offering.

The fair man gives back 1/50 or 2% portion of his income outside of the tithe. Whoever gives 1/60 or below above the tithe is referred to as a stingy man or the miserly. In other words, someone who gives 1.6% or less of his income, outside of the tithe is considered tightfisted.

The generous man — the man with a good eye — gives 1/40 of his income to the priest.

The Târumah Offering Principle No. 11

A         [This is] the [required] measure of heave offering:

B         [If a man is] generous, [he separates] one-fortieth [of his produce].

C         The House of Shammai say, “One-thirtieth.”

D         And [if he is] average, [he separates] one-fiftieth [of his produce].

E         And [if he is] miserly, [he separates] one-sixtieth [of his produce]

A blessing is declared upon the entire increase by separating the târumah from the rest of the income.

The Târumah is producing that is separated from the harvest and given to the priest as a gift, and it is a personal thing for the giver. A blessing is declared upon the entire increase by separating the târumah from the rest of the income. Ideally, the person reciting the blessing must be able to hear himself say it.

Once it is separated the târumah is consumed by the priest and their families alone, and this food could not revert to the status of Hullin, or the food that is consumed by non-ministers.

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GIVERS

heart

God gives you the heart to be generous

God gives you the heart to be generous, and the means to be generous. God covers all grounds. When you limit your giving based on your current circumstance and the money in your bank account or your wallet, then you would be paralyzed. You are unable to part with your material wealth because you are relying on your own ability.

However, when you fix your eyes on the power and love of the Lord, then this opens your perspective to see the bigger picture. You are not the source of your generosity. Paul reveals the secret to generosity is simply stepping out in faith and giving.

Decide in your heart to be a cheerful giver.

God is the One who will bestow gracious abundance on those who give generously as it is that He will bless the generous with resources to give generously.

Paul defines the blessing of grace as having all sufficiency in all things. The term “Sufficiency”, which came from the Greek word autarkeia, is the state of possessing all that one needs so that he is able to manage without any help or support from others. Philippians 4:11 distinguishes the idea of “contentment” (as in Phil. 4:11).

However, it is an indirect result. The idea implies that the generous man curtails his own wants that he may be able to give to others, thus not being in want any longer.

A generous man is motivated by God’s own spirit of blessing.

The truth involved is probably close to that of Philippians 4:19, which is also expressed in the context of the Philippians’ generosity. Said in another way, a generous man is motivated by God’s own spirit of blessing. This man does not fear that God will leave him penniless. The God who puts it into a man’s heart to be generous with his material wealth will also ensure that his needs are supplied so that this man abounds in every good work. In other words, he is always able to contribute to the good work God intended for the church to do on earth

How to Give Your Heave Offering

Is the tithe the same as the heave-offering? The short answer is no. The heave-offering is often given in conjunction with the tithes (Lev. 7;14, 34) as a provision for the Levites. The Levites are the priestly tribe the Lord assigned to be ministers. They have no land of their own, and could not grow their own food.

Their life’s calling and vocation are to serve the Lord. They depended on the Lord’s provision through tithes and heave offerings (Num. 18:24, 29).

The heave-offering, like the tithe, is given from the person’s first fruits, that is, out of the first portion of the produce harvested each year (Num.15:21).

The heave-offering is designed and permitted to be consumed only by the priests.  According to Jewish traditions, only the proprietor was allowed to set apart the târumah. In other words, it is the giver who intentionally gives the târumah set apart for its purpose as a heave offering.

In ancient Israel, there was a sacred character to the târumah.

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heart

God

THE KIND OF GIVING GOD COMMENDS

THE KIND OF GIVING GOD COMMENTS: Paul wrote to the church in Corinth about the generosity that pleases the Lord. Generosity is a heart issue, not a money issue. A person’s generosity is measured against his willingness to give, and not in the amount that he is giving. A person can give a million dollars with a reluctant heart, and the Lord would be displeased and dishonored by it. Compare it with a person who gives a hundred dollars for his tithe, which is double what is required of him, because of his willingness to give to the Lord and his desire to please God. The Lord would be pleased with the $100, and displeased with the $1,000,000.

Paul wrote, “Each of you must give as you have made up your mind, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Cor. 9:7).

In the passage, it is clear that Paul addresses this letter to “each of you”, suggesting that the amount given will be different from one individual to another. The amount does not determine the attitude of the heart when it comes to giving the offering.

The amount does not determine the attitude of the heart when it comes to giving the offering.

Paul notes three important things about the giver. First, he should give according to as he purposes in his heart. We see a parallel to this in Exodus 25:1-2.  The giving must be free and deliberate, not under compulsion. It is not on a mechanical scale that one gives. It must be absolutely voluntary, and it must be the man’s worship to his God.

Another thing Paul listed here is that the give must not give grudgingly or out of necessity. The giver must not be grieved by his sacrifice. A person’s grief is based on his perspective. If he feels he is losing money — period — then he would be sorrowful. If he knows that God is faithful to reward those who are faithful and obedient to His word, then this would be a joyful process.

Finally, the giver must be cheerful in the process.

The word “cheerful” (Greek hilaros) implies that one is quick to act because he finds joy in the action. Paul further reveals how our generous God also loves a cheerful giver. He approves and chooses this kind of giver. How come? Because this giver reflects the nature and identity of the Lord. God is cheerful when He blesses us. He absolutely enjoys it. When we have the same attitude in giving, He loves seeing His image in His children.

God is cheerful when He blesses us. He absolutely enjoys it. When we have the same attitude in giving, He loves seeing His image in His children.

The Source of What We Give

Giving is a faith issue and not a supply issue. The giving is not dependent on what you currently. Instead, it is based on your heart to believe in God. What did Paul write, “And God is able to provide you with every blessing in abundance, so that by always having enough of everything, you may share abundantly in every good work” (2 Cor. 9:8). Every word of the first part of the verse alone speaks a lot about how the ability to give comes from God:

God is able to provide

God is able to provide you

God is able to provide you with every

God is able to provide you with every blessing

God is able to provide you with every blessing in abundance.

The second part of the verse reveals God’s purpose. First, so that you can always have enough of everything. Second, so you may share abundantly in every good work. The purpose of the blessing is to bless you and to enable you to contribute — to give your offering.

The purpose of the blessing is to bless you and to enable you to contribute — to give your offering.

 

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God

Spotting the Amateur Prophet

Looking around, we will see many amateurs thriving in the marketplace. In contrast, mature prophets are scarce. What separates the amateurs from the mature ones? We see mature people like, Steve Jobs, Martin Luther King, Jr., and Barrack Obama, and ask the question, “What makes them stand out from the rest of the adult population?” They may not be in ministry, but they exhibit the way of being of a mature minister in the way they influence their respective marketplaces.

Usually, amateur prophets merely respond or concede to offers from others. They are easily swayed to compromise (recall the example set by Gehazi). Amateur prophets actually rely on offers from others instead of making offers themselves. Back in the story of Elisha, we see that he was the one offering to the Shunamite woman and Naaman how he could make their lives better. Gehazi took offers that were not even directed to him; in effect, he was stricken with leprosy.

Moreover, amateur prophets tend to wait to respond to offers. They only react to invitations, requests, and offers, and they do so to satisfy immediate needs. If they feel like their happiness or their comfort is threatened, then they react.

Moreover, the level and quality of his contribution to the marketplace and to the world where he belongs is so great that it cannot be compared to that of an amateur prophet.   The Bible shows the state of mind of the mature prophet. The Apostle James tells us, “If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you” (James 1:5 NRSV). In life, you can always grow. The only question is if you will create for yourself an empty space by which God can generously fill with wisdom.

A mature prophet is someone with a higher sense of drive to fulfill the work entrusted to him. He seeks to achieve a degree of happiness and accomplishment that is beyond his current circumstances. The amateur prophet is also driven by his pursuits of fulfillment of his happiness. Moreover, the level and quality of his contribution to the marketplace and to the world where he belongs is so great that it cannot be compared with that of an amateur prophet.

As a believer,  learn about authentically living a life with Jesus as Lord.  Archbishop Jordan’s book, Prophet in the Marketplace is now available via the Book of the Month Club.

Not only does the Book of the Month Club provide a pathway to knowledge, wisdom and insight, it also sets you up to be in attendance at the Spring Session of Prophecology 2018: Birthing House: The Latter Rain, February 23-25, 2018.

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How do you identify an amateur prophet in your ministry?

MOVING INTO SOCIAL MATURITY

In order to experience social maturity, you must articulate your chief aim in life coherently, logically, and specifically. List your faith goals. Do not just go with the motions of life. Instead, ask God for wisdom for where He wants you to be. Begin by accurately assessing and distinguishing where you are currently in your own life. It may be a painful process to recognize where you are, because it will require you to look into what is missing. Moreover, it will require you to identify areas in your life that lack authenticity and integrity.

Growing in social maturity is a choice you have to make. Times demand making choices, especially on how you are supposed to live your life. Day in and day out you make choices about the unavoidable and inescapable—whether you recognize it or not.  On a similar note, being a prophet in the marketplace is about being highly strategic and purposeful in your choices.

Now, how does an amateur prophet differ from a mature one? An “amateur” prophet differs from a “mature” prophet in the degree by which they pursue the fulfillment of their calling. This pursuit is proven by their ethics, behavior, and the quality, quantity, and value of their invitations, requests, and offers.

Mature prophets seek to transact with other mature ministers. They observe their actions, moods, attitudes, and states of minds to adapt their willingness to make or accept invitations, offers, and requests. They recognize that they have so much more to learn and to grow.

In order to gain access to centers of influence in higher ecologies, one must demonstrate that one can act in similar ways. Therefore, you must have the same level of ethics, ability, capacity, and knowledge in order to fulfill valuable transactions.

The state of mind of the mature prophet is that which allows him to take responsibility and to take care of the needs of others. The mature prophet is not in the marketplace to be served and to be praised; he is there to be a shepherd for the followers of Christ. Mature prophets are distinguished from their amateur counterparts, as  they are able to look beyond their own needs to cover the needs of others, just like adults distinguished from their children. We see that Gehazi and Jonah were amateur prophets because of how they acted and behaved in their ministry. They considered mostly their own needs, hence were unable to cover the needs of others.

Grow in your knowledge of Jesus and your faith. Start the week right and join us with our LIVE conference call as we discover the Prophet in the Marketplace.  Here are ways to join:

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How can you grow in your maturity as prophet?

Identifying Limiting Conversations

Of all the limiting conversations, the most pernicious is the victim conversation, and we always address it head on. Every problem you’ve ever had in your life, they’ve all had one thing in common. You were there. Having problems in life is inevitable. We all face problems in life that puts us in a position of being vulnerable. Acceptance is the key in facing problems. When Job went through trials and persecution, he said

“Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised” (Job 1:21).

Job accepted what had happened to him. He still acknowledged God despite the things that bothered him. He continued in his stand in the Lord –remaining faithful – even when his wife and even his very close friends are persecuting him. In this kind of stand, despite the fact that he is being seen as a victim, he chose to stay in his victorious position in God.

As he chose to stay in his victorious position in God, he declared God in his life. When this happened, God blessed him even more. The Lord blessed the latter part of Job’s life more than the first. He had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen and a thousand donkeys. And he also had seven sons and three daughters… Nowhere in all the land were there found women as beautiful as Job’s daughters, and their father granted them an inheritance along with their brothers. After this, Job lived a hundred and forty years; he saw his children and their children to the fourth generation. And so he died, old and full of years (Job 42:12-17).

Are you always playing the victim role? Don’t miss out on our LIVE conference call and see what it means like to take control of HOW you experience life.  Here are ways to join:

1) Call 515-604-9266

2) Go to startmeeting.com, and use the login: BishopJordan

 How are you being a victim?