The Mundane and the Miraculous

     After writing my last post regarding revival and God’s work, I had a discussion with my good Patrick.  Patrick brought up a really profound point that I would like to share.  First, that if we can’t see God in the mundane, then we will struggle to see him in the miraculous.  Secondly, the desire we have to see miracles may be the exact reason why we are not seeing them.

     Noah Webster defines the mundane as “belonging to the world.”  It is derived from the Latin word “mundus” which means “world, universe.”  In the Latin Vulgate, this word is seen in some interesting places.  In John 1:10 we read, “He was in the world.”  Mundus or the mundane is the word deployed by St. Jerome here.  What is implied from the reading is that God is in the mundane.

    All things around us’ plants, animals, the cycles of seasons, the moon and the stars, and any other aspect of creation, God is “in them.”  When we begin to find intimacy with God in the things that are common we will position ourselves to view that which is uncommon.  Relationship with God in the mundane provides opportunities to see the miraculous.

     The children of Israel wandered in the desert a long time.  They were miraculously fed by God’s manna everyday.  The miraculous became mundane for them.  When they failed to appreciate the mundane, it altered their perception of reality.  We read, “And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness?  For there is no food and no water, and we loathe this worthless food.” (Numbers 21:5) What they described as “worthless food” was the miraculous bread from heaven, the manna.  The children of Israel are really crying out for a miracle.  They desire to see some great work that will fulfill all the desires of their flesh.  Their desire for tasty food and beverage.  Their reality had become distorted.  They failed to see the miraculous that happened before their eyes.  Their desire for a new miracle prevented them from seeing the miracle that took place every morning.  They had lost their appreciation for the mundane.  Let us not make the same mistake.

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Revive Me, Oh Lord!!

     The writer of Psalm 119 was no spiritual novice.  He was very acquainted with his God.  He was acquainted with spirituality, worship, and the study of the law.  He had “tasted and seen” that the Lord, He is good.  And yet, he prayed for personal revival.

     He writes, “Revive me, according to Your Word.” (Psalm 119:25); “Revive me in Your Way.” (119:37); “Revive me in Your Loving-kindness.” (119:88); “Revive me in Your Righteousness.” ((119:40); “Revive me, Oh Lord, according to your Word.”; “Revive me, according to Your Justice.” (119:144); “Revive me, according to Your Word.” (119:151); “Revive me, according to Your Judgments (119:156) and finally, “Revive me, according to your Loving-kindness.” (119:159). Eight times during this Psalm, he prays for personal revival according to the things of God that he has previously experienced.  And yet, he ends the Psalm with his current spiritual condition, “I have gone astray like a lost sheep!  Seek your servant.” (119:176) He is well aware that he has had a falling away from God.  He is acutely aware that he is powerless over his current condition and he seeks God for personal revival.

The Hebrew word used repeatedly in this Psalm is the word hyj pronounced “chaya.”  It basic meaning is “Life is the ability to exercise all one’s vital power to the fullest; death is the opposite.  The verb “haya”  ‘to live’ involves the ability to have life somewhere on the scale between the fullest enjoyment of all the powers of one’s being, with health and prosperity on the one hand and descent into trouble, sickness, and death on the other.” (1)  The Psalmist recognizes that life apart from God is death and that intimate communion with God according to the kingdom principles of promise, justice, loving-kindness, and righteousness is what it means “to live.”  This knowledge can only come by experience.  True personal revival presupposes a falling away.

Charles Finney once wrote, “A revival of true Christianity presupposes a falling away.  Almost all true Christianity in the world has been produced by revivals, because God has found it necessary to use humanity’s excitability to produce powerful awakenings among them before He can lead them to obey.  People are spiritually sluggish.  So many things lead their minds away from God and oppose the influence of the Gospel that God must arouse excitement in them until the wave rises so high that it sweeps away all obstacles.  Before they will obey God, people must be thoroughly awakened.  Only then will they overcome counteracting forces.  No that excited feeling is spirituality.  It is not.  But it is excited worldly desires, appetites, and feelings that prevent true Christianity.” (2)  Any relationship that involves humans will have revivals and falling aways.  It is somewhat to be expected based upon the human condition.  The enemy would have us believe that since we have fallen away, God has subsequently rejected us.  Nothing could be further from the truth.  The fact of the matter is that this particular falling away has positioned us for perhaps the greatest personal revival of all time.  If only we can refrain from judging ourselves, we may be 5 minutes from a great personal awakening.  Perhaps this is the norm of Christianity and should be expected for real spiritual growth.

Endnotes

  1.  Harris, R. Laird; Archer, Gleason L.; Waltke, Bruce; “The Theological Wordbook of the Old Testament” Moody Publishers, Chicago, IL, 1980, page 280.
  2. Finney, Charles G., Lectures on Revival,  Bethany House Publishers, Minneapolis, Minn., 1988, page.

“Oh Lord, Revive Your Works” (Habakkuk 3:2)

     The prophet Habakkuk makes this statement after an intense dialectical discussion with God.  Habakkuk cries out to God concerning the violence for the sake of hatred and greed {the definition of the Hebrew word hamas (smj) which he uses in verse 1:2} that is being perpetrated by his own countryman.  He cries out to God for justice.  God responds by telling the prophet that He will send the armies of Babylon to crush the unrepentant nation of Israel.  Immediately following, Habakkuk makes the above-quoted verse.  It is so insightful and relevant to our time that it warrants examination.

     To begin with, Habakkuk recognizes that something is lacking in the present state of Israel and equally lacking in God’s solution of total destruction. It is revival! The heart of Habakkuk cries out to God for revival!  The prophet recognizes that this is the only real hope in the reality between the present lawless state of Israel and the divinely proposed destruction of it.  It is the only solution that offers salvation.  Consequently, he prays for revival of “Your Works.”

The Hebrew word here is “paal” (lep).  The basic meaning of the word is “to do.”  In our present verse it means “Your doings”, “the things that you do” or “Your works.”  It means “God’s acts in history.” (1)  God’s works with the nation of Israel is wrought with the miraculous.  However, no one in scripture exemplifies the “works of God” more than Jesus.  Jesus tells us, “But I have a greater witness than John; for the works which the Father has given Me to finish—the very works that I do—bear witness of me, that the Father has sent Me.” (John 5:36)  What were the works of Jesus?  He tells the disciples of John that, “the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” (Matt11:5) These are the works of God.  The miraculous will always follow the preaching of the kingdom of God.  When Jesus sends out His disciples to preach, He tells them “And as you go, preach, saying, the kingdom of heaven is at hand,  heal the sick, cleanse the lepers, raise the dead, cast out demons’ (Matt 10:7-8)  these are the works that change nations,  In the ancient world, no city was as lost as Tyre.  The Bible tells us that satan was its spiritual leader (Ezek 28:11) and it ruler was blindlessly self-exalting (Ezek 28:1) And yet, Jesus says, “Woe to you Chrazon!  Woe to you Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.” (Matt 11:21) The works of God in history involve the miraculous and this is what the prophet recognizes as the only viable option between the present condition in Israel and the divinely appointed destruction of the nation.

For far too long have the Disciples of Christ not walked in the miraculous.  We have a mandate from Christ to preach the nearness of the kingdom and to validate it by the miraculous.  This is what Jesus did.  It is what the apostles of old did and it is what the church should be doing.  Jesus tells the Jews, “If I do not do the works of the Father, do not believe ME; but if I do, though you do not believe the Me, believe the works, that you may know and believe that the Father is in Me and I, in Him.” Jesus also tells his disciples, “Believe Me, that I am in the Father and the Father in Me, or else, believe Me for the sake of the works themselves.  Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these will he do.”  (John 14:11-12)  Jesus always pointed to the miraculous for two reasons.  First, His miracles were a public display of the works of God.  Secondly,  they were a testimony of His relationship with the Father.  Likewise, Christians ought to be able to walk as Jesus did and should be able to make the same statements to a dying and unbelieving world.  We have the same relationship with the Father as Jesus did.  He tells us, “I am in My Father, and you in Me, and I in you.” (John 14: 20) This means that the public demonstration of this relationship is the miraculous works of God done through us.  That is what lights fires in the hearts of men to seek after God.  This is what fires revival.  This is what the prophet prays for.  This is what prophetic people of our time are crying out for.  Mainly, that the sons and daughters of God would demonstrate to the human world the works of God as proof of their relationship with the Father through the Son.  This is what sparks revival.  Oh Lord, Revive Your Works!

Endnotes

  1. Harris, R. Laird; Archer, Gleason L.; Waltke, Bruce; “The Theological Wordbook of the Old Testament” Moody Publishers, Chicago, IL, 1980, page 730.

Revival through Justice and Burning

“When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst by the spirit of judgment and the spirit of burning then the Lord will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night.  For over all the glory there will be a covering.” (Isaiah 4:4-5)

 

     When I read passages like this one, I get pumped for revival.  I can imagine being in the assembly when the cloud and smoke and fire of the presence of God manifest itself.  This is what revival is built upon, the continual abiding presence of God.  Here in this passage, God gives us two distinct spiritual elements that usher in revival.  Let’s examine the two phrases, “spirit of judgment” and spirit of burning” to see if we can develop a fuller understanding of what takes place as a precursor of revival.

     The Hebrew phrases are “reb hOrbO tpvm hOrB” which is correctly translated “the spirit of judgment and the spirit of burning.”  The Hebrew word for spirit, “hOr” is used twice in the passage. (It is used as hOrB and as hOrbO respectively.  The reader will notice the O in the front of the second occurrence, this is the conjunctive vav and means and, but ,and also.  The reader will also notice the b which occurs in front of both occurrences.  This is an inseparable preposition and it attaches to the front of the word.  It’s basic meaning with “b” is with.  The reader will also notice the dot in the middle of the first occurrence.  This is called a dagesh lene and occurs with certain letters called beghadkephat {a pneumonic device for Hebrew letters that will receive the dagesh lene namely tpkdkb.}  These letters will receive the dagesh lene and occasionally will change the pronunciation, though not the meaning of words.  In this case, the first would be pronounced as a “b” sound while the second would be pronounced as a “v” sound.)  The basic idea of spirit is “wind in motion.”  That these two spirits are separate and distinct from the Holy Spirit can be evidenced by the missing title “cdooiioqh” pronounced Ha-kodesh” meaning Spirit of the Holy.  It seems to me that these are two spirits that are sent from God to accomplish His purposes.  God lives in a realm that is spiritual and He is Spirit (John 4:24)  God reigns supreme in ths realm and beings such as spiritual ones complete his purposes.  This is what we are looking at in this passage.  We will come back to this momentarily.

     The Hebrew word for judgment is the word “tpvm” which is pronounced, “mishphat.”  Judgment doesn’t quite effectively convey the essence of this Hebrew word.  An example of what it means may readily explain what it means.  Solomon, when he prays for wisdom, asks God to give him wisdom so that he can “misphat” the children of Israel.  Mishphat means to establish an order.  The establishment of the correct understanding of order or government.  The essence is the establishment of an order where justice is the normal function of the established system.  This word has also been translated as manner or custom meaning that they system that is established yields a social more or law that all are expected to order their lives according too.  This is what Solomon asked God for and this spirit of Mishphat was granted and it brought about huge revival during the reign of Solomon including the aforementioned cloud and smoke of the presence.  The Greek word that is used in the Septuagint carries a very similar meaning but also carries the idea of separation.  This implies that judgment will separate the people of justice from the people of lawlessness.  To the verse in question, this tells us that order and justice is an actual spiritual force that is released by God to counteract the prevailing spirit of lawlessness that operates where wanton sin abounds.

     The Hebrew word for “burning” is the word, “reb” which is pronounced “va-er.”  The basic idea here is to seek out, to glean, or to collect in order to destroy by fire.  Basically, mishphat separates and identifies evil and sin and vaer completely destroys and consumes it.  The Greek of the Septuagint carries a similar idea “to suffer from feverish burning” as in the fate of Sodom and Gomorrah when God rained down fire from heaven which yielded complete destruction of evil and sin.  To the passage in question, God releases an actual spiritual force that yields the complete consumption of the effects of sin and evil.  This spiritual force, like a raging consuming fire, completely destroys whatever it is targeted against, in this case, the evil that is identified through mishphat.  Once this takes place, only that which is good; pure; and holy remains.  Then, the presence of God will swell with us as a cloud by dire and a fire by night.  This is the essence of revival.  No compromise with evil and sin.  The Presence will not tolerate moral compromise and injustice.  Evil must be completely eliminated and the establishment of justice; order, and the proper use of government ushers in revival. Perhaps our prayer should be for God to send the spirit of judgment and burning into our lives, our churches, and our nation, in order to usher in real individual, corporate, and national revival and reform.

Unity: The Fuel of Revival

“Behold, how good and pleasant it is when brothers dwell in unity! It is like the precious oil on the head, running down on the beard, on the beard of Aaron, running down on the collar of his robes! It is like the dew of Hermon, which falls on the mountains of Zion! For there the LORD has commanded the blessing, life forevermore.” (Psalm 133)

The power of unity is demonstrated throughout history and scripture. It is a tremendous power that always brings results. During periods of revival, it is one of the top Satanic strategies to destroy. History is replete with movements of God that have been shut down over division and disunity. From the Corinthians who claimed, “I follow Apollos, and I follow Paul” (I Cor 3:4) to the modern day Brownsville revival (1), Hell has always sought to disrupt Christian unity. Unity fuels the advancement of the kingdom.

The Bible describes human unity in very plain language. In fact, the Biblical character giving the description is God, Himself. In Genesis 11, the people are building a tower in order to “establish a name for themselves so they aren’t scattered abroad.” (Genesis 11:4) Their efforts are achieving success. God looks at the scene and makes a very important observation about it. He states, “Behold, the people are one, and anything they set their minds to do will not be withheld from them.” (Genesis 11:6) This is a unity apart from the anointing of the Holy Spirit and yet, anything that we, as united people set out to do, we will accomplish it. It gets things done. When Christians gather together, a spiritual force, as well as the human force, is released as well. This brings revival

On the day of Pentecost, we read that the people were “of one accord”(Acts 1:14, 2:1) Meaning, that they were united in purpose. An anointing so strong that it changed human history was released out of this unity. Jesus describes His unity with God when He states, “I and My Father are One” (John 10:30) Out of His Unity comes the reconciliation of humans to God. Spiritual forces are fueled by our agreement and released through our unity. This gives us insight into why God told Israel to “have nothing to do with the gods of the people that I drive out before you.” They disobey the command, and years later they are exiled from the land because “the worshipped the gods of the people that God had driven out before them.” (I Kings 17:8) Human agreement fuels spiritual power and the unity of those people release whatever spiritual force is present. Psalm 133 (see above) describes the anointing that is poured out of unity. It drenches the priests.

In corporate or individual revivals, every effort must be made to maintain unity. Division is a strategy from hell designed to disrupt revival. When we allow division to shut us down, it disrupts what the Spirit is doing. As the people of God, we should be on the look out for attempts of the enemy to disrupt our unity as a people to drive us into division. Division scatters the troops and decreases the release of anointing.

Jesus’ time was short. He knew He was about to depart the physical realm. He had one last prayer to pray after His Passover meal. The enemy was just a few miles away and they were closing in on Him. His prayer time was going to be interrupted and He knew it. What does he pick as the topic for the bulk of His last prayer on earth. Unity is His topic. Why? So that the world may know that Jesus is Messiah. This is the essence of revival. We will let the words of His final prayer end the discussion on this topic. “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. ”(John 17:20-23 ESV)

Endnotes

1. The Brownsville Revival went into a steep decline when a division took place in the church led by a “prophetess” of the revival.

Revival is a Mess

“Where there are no oxen, the manger is clean, but abundant crops come by the strength of the ox.” (Pro 14:4 ESV)

     Revival is messy business. So many issues are bound to arise out of a movement of God. There is no coincidence that John Wesley prayed, “Lord, send revival without all the defects, but if this is not possible, send revival anyway. We must have revival.” (1) Wesley, knew all to well, that revival brings out issues. I think there is an obvious spiritual reason for it.

     The last thing that the devil and the demonic hordes of hell want is for revival to take place. Why? Because a true revival develops multitudes of people that remain faithful to God because of their experiences in revival. Revival raises up ministers for the Kingdom of God that have a lasting impact on the world. We could quote numerous sources from Azusa Street and the Toronto revival where this point is amply illustrated. (2) Nevertheless, revival changes people. It changes the most notorious sinners into saints, and it changes saints into anointed and powerful men and woman of God. Obviously, this is something that hell would like to avoid. Hence, it does all that it can to prevent it from occurring. Some of us may be experiencing this now, in this present time. We must, however, press on. Revival is going to come, so we must press on in prayer. ( Please see my post from last year about praying for revival. Many great revivals have been birthed in prayer, Red River, Azusa Street, and the Welsh revival.)

     Even after revival begins, hell does all that it can to destroy and stop it. Again, the historical references here are too numerous to list. We can begin with Clara Lum stealing William Seymour mailing list after his marriage. Prior to that, Evan Roberts was deceived by the Lewis-Penn couple and locked away for years ending the Welsh revival. The recent Brownsville, Florida revival was ended over division that originated from a so-called prophetess. Lastly, the events of the Lakeland revival with Todd Bentley are all obvious examples that the forces of hell move violently to stop revival. Therefore, we must be prepared.

     We must remain transparent with one another and maintain lines of communication. We must remain connected to each other in covenant relationships. We must have humility to allow God to control everything that is happening. We can not allow doctornal issues to separate unity of the Body. What matters most during revival is that people are experiencing the Presence of God in such profound ways that it changes who they are as individuals. Nothing should ever be done to hinder this work of the Holy Spirit. This is what matters most. We must be flexible to allow God to change our own religious paradigms. Revival happens when God works outside of the box of how we feel He should operate. We must be open to God doing things that make us somewhat uncomfortable without attempting to control or change what is happening. The Holy Spirit must have complete control to change any order of any service regardless of who the speaker or worship leader might be. We must never allow pride to justify harboring an area of sin.

     Humility, above all else, is key to revival. My dear friend, Brian Vandiver, had a wonderful experience where humility became a living entity to him. I believe this is huge. This is what is necessary for the continuing of revival. Humility and a spirit of repentance. Frank Bartelemann Of Azusa street once wrote that, “the depth of revival will be determined exactly by the depth of the sprit of repentance.”(3) We must be willing to be convicted about stuff and be able to confess that to each other without a fear of judgment or condemnation. Neither of which exist in the Kingdom of Christ. When the power of God shows up, it will change the saints. We must allow the presence of God to convict us and bring us to repentance about whatever issues might exist. Randy Clark, one of the leaders of the Toronto revival wrote, “Revival is not just abut power. It is not even primarily about power. More importantly, it is about love and humility. Are we willing to allow the Holy Spirit to do whatever it takes to break us of our pride, our need to control, out of self-seeing motives in ministry? Are we desperate enough for Him to let Him completely have His way in us.”(4) Revival has a transforming effect on people and transformation can get real ugly. Can we please remember that each of are human beings and are fallible. Let us operate out of a spirit of love, mercy, and grace.

      It is important to remember that persecution will follow revival. Again, there are too many historical examples to site. The Los Angeles Times blasted the Azusa Street revival. Fox news blasted the Lakeland Revival. In old days, drunken mockers would come to disrupt services. During revival, hell ramps up its efforts to instill in us the “fear of man” so as, to shut down the revival. We must not allow this to happen. It can be combated by being transparent about our fears and discussing them with one another and with God. Through our relationships with each other and with God, we can overcome them.

     There will also be different manifestations of the Spirit. We must be willing to accept this while praying for discernment to see where demonic spirits may be attempting to operate during a meeting. However, we must allow an environment that permit’s the unique expression of a person individuality and their relationship with God without prejudice. Frank Bartlemann writes, “But we can be cautious without being critical. We can be discerning without being destructive. Oh, let us have an open mind lest we be among those who cling to tradition and miss God.” (5)

     We must also take care of each other and watch for potential burnout. When revival fires are burning, people don’t get much sleep, and they tend to eat poorly. I remember Todd Bentley’s doctor telling him that he had the body of a sixty year old man, when Todd finished revival. We must watch each other and take care of each other. Roberts Liardon has some good advice in this arena, He writes, “Mature revivalist much learn to care for their physical bodies. You can live out of your spirit, operate in the anointing, and get the rest you need. If you don’t disaster is pending…A revivalist must know how to lead and rest in order to remain a vital instrument of God.” (6)

 Endnotes

1. Clark, Randy, There is More! Reclaiming the Power of Impartation, Global Awakening, Mechanicsburg, PA, 2006, page 123.

2.  Here the reader is referred to the above mentioned book by Randy Clark. Suffice it to say here that Heidi and Rolland Baker powerful movement in Mozambique has roots in the Toronto Revival. Secondly, the reader is referred to a book which is a collection of William Seymour’s newsletter that came from the Azusa Street revival: Hyatt, Eddie, (editor) Fire on the Earth, Creation House Publishing, 2006.

3. Bartlemann, Frank; Azusa Street; Whittaker House, New Kinsington, PA, 1982, page 19.

4. Clark, page 186.

5. Bartlemann, page 173.

6. Liardon, Roberts, God’s Generals, Whitaker House Publishing, New Kensington, PA, 1996, page 88-,89.

Fasting and the Kingdom Sacrifice

“I will not sacrifice anything to the Lord that cost me nothing.”  1 Sam 24:24

The Biblical sacrificial system demands that only the best animals are to be sacrificed.  It was designed to cost the worshipper, set up to put the worshipper in a position of dependency upon God.  When one considers a fast, it should be done prayerfully and it should cost the worshipper.  Sacrifice demands faith and faith is the currency that releases the Kingdom.

“The Jesus returned in the power of the Spirit to Galilee.”  (Luke 4:14)

If sin is the willful taking of that which is unlawful; then fasting is the willful sacrifice of that which is lawful.  Jesus learned obedience by willfully sacrificing that which was lawful when He was led by the Spirit into the wilderness, the beginning of His 40 day fast.  The Bible says that Jesus was filled with the Spirit when He went into the wilderness, but something happened upon His return.  “He returned in the power of the Spirit” (Luke 4:14).  The willful sacrifice of fasting, led to an increase in “power.”   Jesus illustrates this point with the disciples.

“Assuredly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, “move from here, to there” and it will move; and nothing will be impossible for you.  However, this kind does not go out except by prayer and fasting.’” (Matthew 17:19-21)

The willful sacrifice of fasting (obedience and sacrifice), leads to a faith that can move mountains.  “Faith needs fasting for it’s full growth … In nothing is man more closely connected with the world of sense than in his need for, and enjoyment of, food.  It was the fruit with which man was tempted and fell in Paradise.  It was with bread that Jesus was tempted in the wilderness.  But He triumphed in fasting … The first thought suggested by Jesus’ words in regard to fasting and prayer is that only in a life of moderation and self-denial will there be sufficient heart and strength to pray much … Without such voluntary separation, even from what is lawful, no one will attain power in prayer.  Such power comes only through fasting and prayer” (1).

“Blessed are those who hunger … for they shall be filled” (Mat 5:6).

There is a certain humility that comes with hunger.  It’s a good thing to know what it means to be hungry.  “Hunger is a mighty good thing.  It’s the greatest persuader I know if.  It’s a marvelous mover.  I wish we all had it spiritually.  I wish to God we were desperately hungry.  Wouldn’t it be glorious?  Somebody would get filled before this meeting was over” (2).  The hungry get fed.  The exercise of fasting is birthed from a spiritual hunger for more of God and His world.  It is a sacrifice of lawful things, a physical hunger.  This hunger impacts the soul with desperation for feeding.  Heidi Baker, a missionary in Africa, speaks of the power of the desperation of hunger:  “The people there are so hungry that when it comes time to eat, they literally stomp on each other.  They are so desperate that they push and shove each other out of the way in order to get to the food first.  It does not sound nice, I know, but the ones who scream the loudest and push the hardest get fed first.  The ones who press in always get the bread.  I have witnessed this happen time and again, so I asked God, ‘what is this, God?’  He said: ‘the ones who are hungry get fed.  The ones who are thirsty get to drink.  It is as simple as that’” (3).  When we get desperate for an increase of God, and that desperation leads to sacrifice and we will not be disappointed in God’s response.  We will be filled.

1.)  Murray, Andrew, With Christ in the School of Prayer; Whitaker House, New Kensington, PA; 1981; pp 100-103
2.) Liardon, Roberts, John G. Lake, The Complete Collection of His Life Teachings; Albury Publishing; Tulsa, OK; 1999; p 452
3.)  Baker, Roland and Heidi, Expecting Miracles; Chosen Books; Grand Rapids, MI; 2007; p 48