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Learning To Grow Small Things Grow in 2022

Learning To Grow Small Things Grow in 2022:

Discipleship Themes

how to Grow Small Things

There are several key discipleship themes from the work of Jesus and through his disciples that we can learn from. The first is that Jesus intentionally identified his key persons. He had 12 close disciples and had an intimate relationship with them. Jesus did not remove any one of them nor look for better ones. Jesus knew each one of these men, who in turn devoted their lives to him. These were his people, for better or worse, Judas Iscariot included. Jesus is rarely found without his friends. Jesus and the 12 are always together on ministry trips. He was also invited to family gatherings, religious events, and holiday parties of his friends.  

When the Messiah ate and drank with the people, probably his favorite way of fellowship. He ate with everyone, like the Pharisees, tax collectors, prostitutes, children, and even with many people, but he always included his closest 12 followers with his meals. Jesus lived on a mission with the people. His mission was to be with the disciples and form a missional relationship through them.  

As Jesus roamed around to teach and to heal, he was in communion with others and enabling them to do likewise. Reaching out to the community should not only be an option in the work of discipleship. Linneman concluded that small groups are influential if it is patterned with the life and ministry of Christ that is positioned towards life-giving experience and the life-changing power of God.

 

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Free Prophecy for Everyone

An Effective Model for 21st Century Discipleship

An Effective Model for 21st Century Discipleship

Jesus showed us how to do church and small groups

Jesus modeled discipleship in a very personal and relational way without any sign of complexity. The Messiah called each disciple through a personal invitation. He only used simple words that opened the doors to a transformed life to everyone whom he invited.  

While walking by the Sea of Galilee, Jesus saw two brothers, Simon (called Peter) and Andrew, his brother, casting a net into the sea, for they were fishermen. And he said to them, “Follow me, and I will make you fishers of men.” Immediately they left their nets and followed him

 “Follow Me” are two simple words that are very clear and personal. Jesus did not say, “come to me and follow me only if you do this thing or if you know that doctrine.” He did not invite people to come and join his causes or the principles he believed in. Rather, Jesus said, “Follow ‘Me.’” Jesus called out his first disciples to a relationship with him. This simple invitation of Jesus should remain the same for all generations.  

21st Century Church

Discipleship in the 21st Century should follow the way Jesus modeled it. It must first and foremost begin with a clear and compelling invitation. Moreover, there is something more to discipleship than just the invitation. Phil Stevenson describes the invitation of Jesus as clear, consistent, and challenging.  

When Jesus invited Peter and Andrew, they left their nets at once and immediately followed Jesus. They had to let go of what they already had to discover what could be there in Jesus. In contrast, Jesus extended the same invitation to a wealthy man who had so many possessions to let go of, so he responded to the invitation by holding on to what he owns and knows at the expense of living the unknown with Jesus.

As it was in the 1st Century, so it is in the 21st Century; Jesus is inviting us to respond to the opportunity extended by Jesus to follow him. Those who respond set out on the path of discipleship, following the way Jesus modeled it to them.    

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PROTECTION

EVIDENCE OF GOD’S PROTECTION

EVIDENCE OF GOD’S PROTECTION: 

King Hezekiah began his independent reign when he broke the treaty which his father Ahaz made with the Assyrians (2 Kgs. 16:7), probably during the reign of Sargon II (722-705 B.C.). Sargon’s successor Sennacherib (705-681 B.C.) decided to bring Judah into line, and he led a campaign against Hezekiah in the king’s 14th year (2 Kgs. 18:13). Hoping to prevent Jerusalem’s capture, Hezekiah hid the city by concealing the outside water supplies (2 Chron. 32:3-4).

He also repaired any weak spots in the wall and built towers around it (1 Kgs. 9:24), and added to the weapon supply. He also mobilized the people under army officers. He encouraged them not to feat, but to trust the Lord — a power far superior to a nation like Assyria. Hezekiah assured the people that the Lord was with them to help them.

What was Hezekiah doing in the previous chapter? (Protection)

He was securing the tithes of the people and also making sure the priests are provided for and encouraging people to be consistent about their giving.

He took care of the priests — God’s workers. As a result, God protected Hezekiah’s reign and gave him victory.

In 2 Chronicles 32:9-15, Sennacherib boasted that no other god had been able to protect his people from the Assyrians. He was mocking the God of the Israelites, saying He was just another God. After his taunting through letters and addresses through his messengers, he would send delegates to speak in Hebrew on the wall to demoralize the people about their God.

Hezekiah took care of the provision for the priest. In return, the Lord protected him and his kingdom.

Hezekiah turned to the Lord with the Prophet Isaiah. With the help of the prophet, they prayed for divine deliverance. God gave the king assurance through the prophet (2 Kgs. 19:20-34). God sent an angel to destroy the Assyrian host forcing Sennacherib to retreat in humility (2 Chron. 32:20-21a). Hezekiah took care of the provision for the priest. In return, the Lord protected him and his kingdom. He upheld Hezekiah’s throne against the Assyrian army. This protection only comes from God.

 

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PROTECTION

The-Tarumah-and-The-Protection-of-God

The Tărūmāh and The Protection of God

The Tărūmāh and The Protection of God: 

“With time you can learn where to go for nourishment, where to hide for protection, where to turn for guidance. Just as your earthly house is a place of refuge, so God’s house is a place of peace.”

– Max Lucado

No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing, he will also provide the way out so that you may be able to endure it.

1 Corinthians 10:13 NRSV

Exodus 30 shows us another interesting purpose for the offering and how it is made for atonement. It is an offering that is used to save people’s lives. First, let’s examine the passage below:

11 Then the Lord spoke to Moses. He said, 12 “Make a list of the Israelites and count them. When you do, each one must pay the Lord for his life at the time he is counted. Then a plague will not come on them when you count them.

13 Each one counted must pay a fifth of an ounce of silver. It must be weighed out in keeping with the standard weights that are used in the sacred tent. The payment is an offering to the Lord.

14 Each one counted must be 20 years old or more. He must give an offering to the Lord.

15 When you make the offering, rich people must not give more than a fifth of an ounce of silver. And poor people must not give less. The offering you give to the Lord will pay for your lives.

16 Receive the money from the people of Israel. Use it for any purpose in the tent of meeting. It will remind the people that they are paying me for their lives.” (Exodus 30:11-16)

The context of the passage above took place at the numbering of people for the purpose of enrolling them in the arm of Jehovah (Num. 1:3, Exo. 7:4, 12:41). Everyone who passed over to those that were numbered was to pay half a shekel to the sanctuary as atonement money. Both the rich and the poor paid the same amount 1/5 of an ounce of silver.

Both the rich and the poor both paid the same amount 1/5 of an ounce of silver.

We are all equal in the sight of Jehovah. This payment was to be a târumah (Exo. 25:2) for Jehovah for the expiation of souls.

If we relate it to today’s context, the tithes are the same for both the rich and the poor, it is the first 10%. In terms of the târumah, it is 1/40th for the generous person.

The shekel of the sanctuary, which contained 20 s, can be considered as the original shekel of full weight. There was a lighter shekel which was currently in ordinary use. The sacred shekel, according to the present valuation is worth 26 groschens. One Euro is equivalent to 13.76 groschens. In dollar former, one sacred shekel is about $2.14.

During this time, it was a huge task to take a census. However, this is what Israel will undergo. If you have ever done an inventory, you know that the only one who can order this is the one in authority. Only the person who owns whatever is counted can order an inventory. We only have the authority to count things that are rightfully ours. We cannot put our numbers on other people’s stuff. The census declares that the Israelites who were numbered are God’s.

They were His people, and He alone had the authority to count them.

Who had the right to number the Israelites? It was only God who has the authority to do this. They were His people, and He alone had the authority to count them.  According to the commentary of A. W. Pink “When God numbers or orders anything to be numbered, taking the sum of them denotes that they belong to Him and that He has the sovereign right to do with them as He pleases. The action itself says of the things numbered, ‘These are Mine, and I assign them their place as I will.” The only way to properly count the Israelites was for God’s glory alone.

There is a risk that whenever the Israelites took a census, they are in danger of forgetting this. After all, they are the ones physically doing the counting. Thus, they would be tempted to think that their great numbers were a credit to them, rather than to God. They would be tempted to think that their great numbers were a credit to them, rather than to God. It’s not a sin to take a census, but it is a sin to rob God of His glory.

They would be tempted to think that their great numbers were a credit to them, rather than to God.

King David experienced this downfall. He started saying and feeling pride about how big his army was, without attributing its number to the Lord. David got caught up in the numbers game. This boasting can be a temptation for everyone, even a temptation for churches. Pastors always want to see the latest church attendance figures, especially based on the tithes and offering. This information is indeed useful since we want to measure if what we are doing is productive. However, we cannot use it to keep score and to compare our ministry with that of another senior pastor. We are not in a competition. We are on the same team, with the desire to advance God’s Kingdom.

In this context, to make sure the Israelites remembered that they did not belong to themselves but to God, God required a târumah. He required a ransom for every man in Israel. By paying half a shekel, they were acknowledging that they did not belong to themselves, but to God. In the same way, our tithes and offering declare that we belong to the Lord, and we (as well as our finances) are therefore protected.

In the same way, our tithes and offering declare that we belong to the Lord, and we (as well as our finances) are therefore protected.

 

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COMPENSATION-FOR-PASTORS

GENEROUS COMPENSATION

GENEROUS COMPENSATION: There are many accounts wherein the Bible reveals God’s desire to compensate properly those who labor in the Lord’s vineyard. When Jesus appointed the 72 and sent them out two by two, he gave specific instructions as to their conduct. He was very specific, and it clues us into how ministers must be compensated. Jesus instructed them if anyone was generous enough to offer them lodging and food, they were to accept it.

Jesus instructed them if anyone was generous enough to offer them lodging and food, they were to accept it.

Stay there and eat and drink anything they give you. Workers are worthy of their pay. Do not move around from house to house. (Luke 10:7)

According to Aubrey Malphurs and Steve Strope, authors and seminarians:

People are God’s human agents for ministry effectiveness (1 Cor. 3:5–9). Your ministry will be only as good as the people who serve the Lord and the church. Scripture is clear that the workers deserve their wages.… It’s unbiblical (and shameful) when a church fails to take care of its staff.

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MINISTRY

God does not expect His people to serve Him in full-time ministry for nothing

What is the bigger picture? God does not expect His people to serve Him in full-time ministry for nothing. He does not expect pastors to leave their professions to do pastoral work without having any provision to feed themselves or his family. God is not like that. God provides for His church, what more for His priests. He promises to provide for everyone’s needs, and this includes those who are in full-time ministry.

In the Old Testament, God provides for His priest by giving them a portion of the sacrifice. It is a similar context in the 21st-century church. A portion of the tithes and offerings are given to the minister to provide for him and his family.

18 Scripture says, “Do not stop an ox from eating while it helps separate the grain from the straw.”(Deuteronomy 25:4) Scripture also says, “Workers are worthy of their pay.” (Luke 10:7) (1 Timothy 5:18)

Even when Scripture defends what God rightfully assigns to the minister, a lot of Christians do not feel they have a part in the big picture.

They understand God provides for His priests, but they feel that it is God’s responsibility, not theirs. They do not feel that they have a part in providing for their ministers and other Christian workers.

Myth: Pastors Should Be Poor

If supporting your ministers is not bringing joy to your generation, then there must be a corruption of the mind when it comes to generosity and obedience.

A lot of people assume that because people in full-time ministry are “godlier” (there’s no such thing), that they can (or should) live in poverty. There are a lot of issues with this mindset.

According to the Bible, a generous share of what we give God rightfully belongs to those who minister in His name. Participating in this ancient practice has brought joy to God’s people. If supporting your ministers is not bringing joy to your generation, then there must be a corruption of the mind when it comes to generosity and obedience.

The blessing does not stop with the ministers. There is a wider principle here. The church is a royal priesthood, in which every believer has the priestly duty to serve the living God. Thus, God is able to provide for everyone who does this duty. It’s just the more obvious and apparent ones in this office are the pastors. The bottom line is this — the God who apportioned to His priests nice, juicy pieces of meat can graciously supply whatever you may need.

 

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chutzpah

Chutzpah “How To GIVE”

Chutzpah “How To GIVE”

Chutzpah is a Yiddish term meaning “gall, brazen nerve, effrontery, sheer guts plus arrogance. English words cannot do real justice to this word. Instead, here’s a story that allows us to understand this word to use its message in our giving.

A little old lady sold pretzels on a street corner for 25 cents each. Every day a young man would leave his office building at lunchtime and as he passed the pretzel stand he would leave her a quarter, but never take a pretzel.
And this went on for more than three years. The two of them never spoke. One day as the young man passed the old lady’s stand and left his quarter as usual, the pretzel lady spoke to him. Without blinking an eye she said: “They’re 35 cents now.”

With present-day Christians who are supposed to have an encounter with Jesus Christ, generosity is such a struggle.

This story captures one definition of chutzpah, but because it also how generosity and duty are so intertwined with each other and deeply ingrained in the Jewish culture. With present-day Christians who are supposed to have an encounter with Jesus Christ, generosity is such a struggle.

When giving the tzedakah, it is essential that the recipient is not shamed in any way.  The best form of giving is when the identity of the donor is unknown. In ancient Israel, there were schemes that were invented to keep the anonymity of the donation.

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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

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

The Kingdom of God

The Kingdom of God

What is the Kingdom of God:

James tells us about the kingdom of God, the body without the spirit is dead, and so is faith without deeds (Jas. 2:26). When one is doing the works of the Father, this practice increases the deeds you do. Moreover, this also increases your faith to facilitate increased prophetic work.

There is, of course, a balance between doing good deeds and developing a relationship with the Lord. Your gift flows out of the grace of the Holy Spirit; so do your deeds. However, the scriptural pattern shows us that the more you are willing to be used for the Kingdom of God, the more your gifting will intensify.

The scriptural pattern shows us that the more you are willing to be used for

the Kingdom of God, the more your gifting will intensify. 

 

What are the works of the Kingdom of God that He is calling you to take part in?

What are the current good deeds that you have participated in as a fruit of your relationship with Jesus?

 

 

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GROWING YOUR PROPHETIC GIFT

In every area of life, feedback from others is fundamentally needed to help us grow and develop our gifts and skills. There is a saying that goes, “Feedback is the breakfast of champions!” This is also true concerning our spiritual gifts of prophecy and discernment. At the end of the day, if we don’t know how to improve and sharpen our spiritual gifts — and the manner in which we use them — we will not reach our truest potential. It’s not that we are the source of these gifts, but it is that we’re the stewards of these gifts that we seek to grow them.

It’s not that we are the source of these gifts, but it is that we’re the stewards of these gifts that we seek to grow them.

Feedback is important because when we recognize and acknowledge our blind spots, we are able to address them. We can never identify our own blind spots. Moreover, we also learn from the wisdom of others who are already ahead of us on the journey. Our ability to communicate clearly to others what God has spoken to us is sharpened when we receive feedback from elder prophets. Moreover, Godly feedback provides confirmation of our prophetic insight, which benefits us and those to whom we are ministering.

Through feedback, we can assess the degree to which the ministry is helpful. You can also ensure that there is no gap — or misunderstanding — between what you have heard from God (regarding His heart and purposes for a person or for a situation), and what the person has actually received and understood through your prophetic word.

Ministry feedback can come from the following people:

  • A person you share a prophetic insight with;
  • A leader, pastor, or spiritual overseer in the situation you are ministering in;
  • A mentor or fellow team member.

What are the benefits of ministry feedback you’ve personally experienced and how did it help you grow?

Do you have fears or anxieties with regards to receiving feedback or constructive criticism from prophetic leaders, senior pastors, or fellow prophets? What are they?

 

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Just Go For It

Josh 1:9 “Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go.”Have you ever gone for something with all of your heart, started creating things for your life and then felt doubtful about it? All of a sudden you feel uncertain of what you’re doing and you start thinking twice about the decision that you made.

You are know doubtful about something you were so certain of! How is this possible? God has plans for you and these are plans that do not intend to harm you but give you hope and a future. When you are assigned to do something by God, then you go for it whole heartedly. Of course it is inevitable for you to feel a little discouraged and doubtful at times, but God has commanded you to be strong and courageous.

When you receive your written prophecy, you will realize that there’s nothing to be afraid of when you have God by your side. Let the prophet help you in fulfilling these things assigned by God in your life. Speak to a prophet today and see how God speaks to you. Discover His prophetic destiny for your life and start accomplishing it with courage and strength!

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