There are many things in life that we don’t totally understand and can’t totally explain, but we know they’re very important—things like:
·         What your health insurance covers
·         How your retirement plan works
 
            For most Christians, the doctrine of the Trinity falls into a category like this. We barely have the foggiest idea of how to explain it, but we know it’s very important, and we know we’re supposed to believe it, so we do. Today, I hope I can take a bit of the mystery out of this doctrine for you as we look at the second section of our statement of faith, which says this:
 
We believe in the eternal Triune God; Father, Son, and Holy Spirit, each Person being equal, yet there not being three gods, but One. (Gen 1:26a; John 10:30; John 1:1,2; John 14:16; Deut 6:4; John 15:26; 2 Cor 13:14; Acts 5:3,4)
 
            Before we look at a couple of the specific words of this statement, let’s make sure we have a basic idea of what we’re actually claiming when we say that God is a Trinity. One of the best ways to clarify this claim is by comparison. For example, consider me—I am one being with one mind. I am not two beings or three beings—there is only one of me (even when I wish I could be in two places at one time!). Also, there is only one thinking part to me, not multiple thinking parts.
            In contrast to this, when we say God is a Trinity, we’re saying that God is one being with three minds. God is only one existing thing, but within that one existing thing there are three minds—or three persons we could say, these three persons who refer to themselves as the Father, the Son, and the Holy Spirit.
            As Christians, we make this claim because it’s the only way to make sense of everything that the Bible says about God. The Bible is quite clear that there is only one God—not many gods or several gods, but one God. In Deuteronomy 6:4, Moses states, “Hear, O Israel: The Lord our God, the Lord is one.” God Himself declared this in Isaiah 44:6 and 8: “I am the first and I am the last; besides me there is no god… Is there a God besides me? There is no Rock; I know not any.”
            And yet the Bible also assigns the same divine powers and honor to three distinct Persons—the Father, the Son, and the Holy Spirit. Each of them is called “God” in different passages, and they are consistently given the same honor, yet we know they’re distinct because we also read about them communicating with each other and performing different actions at the same moment in time.
            So when we put all of this together, we come up with the doctrine of the Trinity—that God is only one being, within which there are three distinct minds. Now some people have said that this claim is just a bunch of nonsense. Muslims, Mormons, and Jehovah’s Witnesses have all said that its impossible for God to be one being with three minds because that statement is self-contradictory, they say.
            But in reality, that accusation simply is not true. A truly self-contradictory statement would be something like, “George is a married bachelor.” That’s a contradiction because a bachelor, by definition, is not married.
            But you can probably see that the claim that God is one being with three minds simply is not like that statement about George. It’s true that we can’t understand completely what God must be like, but that’s no reason to say that it’s impossible for God to be one being with three minds.
 
“eternal”
            Let’s take a closer look now at just a couple of the words in our statement of faith. First, our statement correctly says that the Trinity is eternal. Each of the three divine Persons has always existed. There was never a time when only the Father existed, then the Son came along later on, then the Holy Spirit after that. No—each of them has always existed.
 
“each Person being equal”
            Next, notice how our statement says, “each Person being equal.” There is a true equality between the three divine Persons even though they have played different roles in their interactions with Creation. For example, it wasn’t the Holy Spirit who was born into the world as Jesus, it was the Son. And it wasn’t the Father who then came to live within us, it was the Holy Spirit. But nevertheless, they all have the same traits and abilities, and they are all equally worthy of our worship.
 
Monday Matters
            Once again now in this series, we need to talk about how this doctrine relates to the matters that concern us in daily life. It can be very tempting for us to think that the doctrine of the Trinity has very little relevance to our daily troubles. Sure, we understand that faith in God and obedience to Christ are very important, but why does it matter if we know that the Father, the Son, and the Holy Spirit are all equally divine? Let me briefly point out two ways in which this doctrine is important and relevant for us.
 
1. The Savior who died for me was nothing less than fully divine.
            The doctrine of the Trinity teaches us that Jesus – God the Son in human flesh – was equally divine with God the Father and the Holy Spirit. He was not on some kind of lower-level – he was fully divine, and so we don’t need to doubt if his sacrifice is truly able to save us.
            This truth is highly relevant to our daily lives. Once we come to acknowledge that we have sinned against God, all of life becomes burdensome and meaningless until we come to know that we have found forgiveness. If Jesus were on some lower level than God, then there might always be some room for us to doubt whether his sacrifice was truly enough to save us. But since he was fully divine, that fact should silence any concerns that we might have about whether his sacrifice was truly enough. The knowledge that Jesus is God is part of the knowledge that can put to rest our troubled consciences and satisfy the intense longing that we have to know we are forgiven.
 
2. The Holy Spirit who now lives within me is fully divine.
            The New Testament teaches this great truth that the Holy Spirit now lives within every child of God. He does so much to teach us and guide us and comfort us and reassure our hearts, and the doctrine of the Trinity reminds us that all of these things are done for us by someone who is no less than fully divine.
            And so, as we learn more about all that the Holy Spirit does for us, we don’t have to have any doubts about his ability to actually accomplish those things. Can he truly transform me from the inside out? Yes he can! Can he help me so that I no longer fulfill the sinful desires inside my heart? Yes he can! He has nothing less than divine power to transform our lives, so we can have total confidence in his abilities.
 
            Though the doctrine of the Trinity will always remain a bit mysterious to us, the basic claim of this doctrine is not difficult to understand, and this doctrine also gives us great confidence in the things that God has and will accomplish for us. This doctrine reminds us that God is truly unique – He is unlike any other being that we know. He truly is in a class by himself – God in three persons, the blessed Trinity!
​

            Her heart must have been pounding inside her chest as she stepped into that room—that room where no one was welcome without an invitation, that room where coming uninvited could get a person killed. But as the king heard her footsteps and lifted his eyes to see who had dared to come into that room, his heart was filled with compassion. When he saw the face of the one he loved, he raised his scepter to indicate that she was welcome.
            The story of Esther reminds us how difficult it has always been to get an audience with people in positions of high authority. Just imagine if you wanted to have a conversation with the President. For the average person, it would be practically impossible.
            And yet, as Christians, we have free and ready access to the highest authority of all—God himself! At any moment we choose, no matter where we are, we can simply turn our thoughts toward God and express our thoughts to Him, and He will hear us. Isn’t that amazing?
            With such an amazing privilege at our disposal, we should ask ourselves, “How am I using this opportunity?” Am I making the most of this incredible gift? Am I perhaps using it in a merely selfish way? I heard a great question recently that I think really helps put things in perspective—if all of my prayers were answered tomorrow, would only my life be different, or would the whole world be different?
            Today, we’re going to take a look at a scriptural command for us to pray for one another. It is no hollow cliché to say that the best thing we can do for each other is pray for each other. We’ll find out a bit more about how to do that in Ephesians 6:18.
            Beginning in Ephesians 6:10, the Apostle Paul uses the metaphor of warfare to discuss the battles that we face against the schemes of the devil. He makes a vital point in v. 12 when he writes, “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” The titles “rulers” and “authorities” refer to the spiritual beings—the demonic beings—who are working with Satan to do battle against us.
            So our struggle is against spiritual beings and their powers, and as the old saying goes, you have to fight fire with fire. You’re not going to win a modern-day war with bows and arrows, and likewise, you’re not going to win a struggle against spiritual beings with merely human resources. This is one reason why prayer is such a vital tool in our spiritual arsenal, and it is why we need to employ it on behalf of others.
            In vv. 13-17, then, Paul calls upon us to embrace certain attitudes and behaviors, and he memorably compares them to different pieces of armor that were worn by Roman soldiers at that time. Then in v. 18, he ties it all together with this instruction about prayer—“praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints.”
 
Let’s dig deeper into this verse with a few simple questions.
 
When Should We Pray?
            According to this verse, we should pray “at all times.” If we were to ask the Bible whether we should pray in the morning, the afternoon, or the evening, it would simply say, “Yes!” Every time of day is a good time for prayer!
            Recall that in John 15, Jesus said (and I paraphrase), “I am like a vine, and you are like the branches coming out of the vine. Apart from me, you can do nothing!” He meant, of course, nothing of spiritual value. We can do plenty of sinning on our own, but to do anything good, the guidance and strength of Christ are absolutely essential.
            If that’s true, then as people who need Jesus like a branch needs its vine, we should never be very far removed from our last prayer, and we should never be very far away from our next prayer. Texting conversations provide a great illustration of what that might look like. You can carry on a texting conversation with someone all day if you want, and yet at the same time, you can take care of the business you need to attend to that day. But that conversation is always in the back of your mind, and every so often you fire off another text to that person.
            That’s a great model for what it might look like to pray at all times. In the back of our minds, we should have an ongoing conversation with God about our day, and then every little bit, we bring that conversation to the front of our minds, and we pray a prayer to God.
            So think about your typical day and ask yourself, “Do I have some pretty long stretches of prayerlessness?” Or ask yourself this—“If I ate only as often as I pray, what would my physical health be like? Would I be well-fed or malnourished?” Well, if you endure long stretches without prayer, don’t you think your spiritual health suffers? So, we must pray at all times.
 
How Should We Pray?
 
1. In the Spirit
            When you hear this phrase, don’t picture yourself going into a trance or some kind of altered state of mind. The idea is to pray with the resources that the Holy Spirit provides. What kind of resources does He provide for our prayers?
            The first resource we should mention is confidence. The Holy Spirit reminds us that we are children of God, and as such, we have the right to come to God in prayer. Romans 8:16 says, “The Spirit himself bears witness with our spirit that we are children of God.” Thus, we don’t have to wonder, like Esther did, whether the king is going to lower His scepter to us when we approach his throne. We can thus pray with confidence.
            That same chapter—Romans 8—mentions another activity of the Spirit to help us in prayer. Verses 26-27 state, “Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.”
            Notice how the Holy Spirit steps in for us. We don’t always know the right thing to pray for, do we? Sometimes, life is so complicated, we don’t even know what the best thing to ask for is. So as we wrestle with what to even say, the Holy Spirit assists us in the process. It may not be far off to think of Him acting like a translator—as I’m stumbling over my words, He can step in and say, “Father, what Tim really meant to say was…” And so, the Holy Spirit can give us great confidence for prayer.
            Second, He can also give us content for our prayers. Notice that Ephesians 6:17 says that the sword of the Spirit is the word of God. God’s Word is a powerful tool that the Holy Spirit uses to shape our lives—to give us teaching, reproof, correction and training in righteousness (2 Tim. 3:16). As the Spirit teaches us the promises of God, we can use them to inform our prayers. As He convicts us of sin, we can find the remedy in Scripture, and pray over it. A Scripture-saturated prayer is a powerful prayer indeed, and the Holy Spirit can impress those Scriptures upon our hearts.
 
2. With all prayer and supplication
            Think of this directive as a goal to make your prayers a “well-balanced diet.” The word “prayer” is a more general term that could encompass anything you might say to God—whether you’re thanking Him or praising Him or confessing sin. The word “supplication” is a more specific term that refers to making requests.
            Taken together, these terms describe a well-rounded prayer life. If anything, I’ll bet we’re tempted to go heavy on making requests, and perhaps go a bit light on everything else. Or maybe your prayers are like a form letter—you always end up saying the same things, and the only section that ever gets an update is the request section.
            This statement from Paul instructs us not to neglect any aspect of prayer. Reflecting on The Lord’s Prayer is a good way to find some balance in your prayer life, because Jesus uttered that prayer in order to teach the disciples how to pray. It can teach us, too, if we’ll reflect on it a bit and learn what the Lord was saying.
 
3. With alertness and perseverance
            This phrase may surprise us a bit, because I think it paints prayer in a different light than the light in which we’re used to seeing it. Paul’s language here is perfectly suited to the context, since he’s been using this metaphor of warfare. A soldier in battle must always remain alert and must persevere through difficulty.
            And remember—a soldier in battle is precisely how Paul envisions you and me in this passage. That observation puts the practice of prayer into an important context. I believe we are often tempted to think of prayer as being like a perk or a fringe benefit of being a Christian—kind of like a bonus that God tossed into the gift of salvation.
            But prayer is no fringe benefit in the Christian life—it is much more like the communication that occurs in a time of battle. If you’re a soldier, communicating with your commander isn’t a bonus or something optional—it is absolutely crucial to the success of the mission and to your own safety and well-being.
            In his book Desiring God, John Piper suggested that many of our problems in prayer and much of our weakness in prayer come from the fact that we have taken a wartime walkie-talkie and turned it in to a civilian intercom. Rather than use prayer to go on active duty for God, he says, we use it to try to call the servants to bring another cushion into the den. We’ve turned it into something like a call button for an airline stewardess—something we can just use to call for another Coke whenever we’re thirsty.
            We must never forget that we are constantly under attack by the schemes of Satan. It is in that light that we must pray—as if our very survival depended on it. We must not let Satan catch us during a season of drought in our prayer lives. If we truly are at war with the Evil One, why would we cut our own line of communication with our commander by not praying? Or why would we render it moot and useless by trying to use it for the wrong purpose?
 
For Whom Should We Pray?
            At the end of this verse, Paul states that we should make supplication for all the saints. At a minimum, I’m sure Paul was telling these Christians in Ephesus to pray for all the other Christians there in their local church. To that, we could add other believers with whom they had personal contact, like the Apostle Paul, and then beyond that, we could add other Christians as they came to hear about them.
            Here is where we really get to the heart of the command to pray for one another. Our prayers should not be all about ourselves and our own concerns. Other people should have the starring role in our prayers—then, we can just bring ourselves in for a cameo appearance!
            That balance may ebb and flow with different prayers. A prayer to confess sin will, of course, be intensely personal, and it will focus on yourself. In other prayers, you may have a very urgent personal need that receives most of the focus. But in the bulk of your prayers overall, other people should be blessed by being the focus of your prayers.
            I would encourage you not to simply rely on your memory to help you pray for others and their needs. Use other tools to help faithfully pray for others. We supply several different tools through our own church—our recurring prayer list that we now print once a month, our urgent prayer list that we print in the bulletin, the selected family to pray for each week. If you will make use of these tools, they will provide you with a systematic way to pray for all of your brothers and sisters in this church.
 
            Praying for each other is a great privilege and a necessary tool in our battle against Satan. It also reminds us of the unity that we have as a result of our Lord’s sacrifice for our sins. Whenever we celebrate The Lord’s Supper together, we are reminded that we all have a stake in the sacrificial death of Christ; we all have been washed clean by His shed blood. May we partake of it today with our unity in the forefront of our minds!

            Perhaps you remember this common meal-time prayer from your childhood: “God is great, God is good, thank you Lord for this food.” A very simple prayer, but with very profound truth. In fact, you may not have realized it, but a number of the psalms in the Bible follow that same pattern of emphasizing God’s greatness and His goodness. These two truths aren’t just arbitrarily thrown together; they balance each other out and give us a well-rounded picture of just who God is. Each of these concepts serves to heighten the other and keep them in their proper context.

            Psalm 113 is a psalm that follows this pattern. Psalm 113 draws both of these ideas together and reminds us that while God dwells in majestic splendor above the heights of heaven, He is still concerned with the plight of man and involves Himself in our lives. For this reason, God is richly deserving of our praise!

I. Praise God for His greatness  vv. 1–4

            A. An invitation to praise

            The psalmist begins with a call to worship or praise [READ v. 1–3]. And by the time the psalmist is done with v. 3 we’re thinking, “Okay, we get the point. We’re supposed to praise the Lord.” The repetition here, of course, is for the rhetorical effect of emphasis—we are supposed to react to this call, and in a very specific way. The psalmist is calling us to praise. But what does it mean to praise?

            You’ve probably heard of a person called an appraiser. I think virtually every county has an appraiser, and a lot of cities do, too. The appraiser’s job is to declare how much your property is worth so the government can collect personal property taxes. He “ap-PRAISES” your property; he states how much is it worth. So when we praise God, we are declaring how valuable he is to us.

            Now you may have noticed in these verses that several times the psalmist mentions praising God’s name. This may strike you as a little strange because we don’t think of names the way Old Testament Jews did. We use names mainly just to tell people apart, but Jews had a different concept of what a name meant. To them, a person’s name represented their character, their personality. It stood for who the person was. That’s why we see some Old Testament characters having their names changed after significant events that shaped their lives. For example, Abraham’s names originally was Abram, but after God gave the promise that He would have many children, God changed his name to Abraham, which means “father of a multitude.” This name was better suited to what Abram would become.

            So we see that what the psalmist is pointing to here is God’s essence, His character. He is calling us to praise God for the things that make Him God.

            B. The reason for praise—God’s greatness

            But a big question remains unanswered in the psalm thus far: “Why is God worthy of such praise?” The psalmist is going to give us two answers, the first of which we find in v. 4. The first reason for praise is God’s greatness [READ v. 4] A common religious idea in Old Testament times was that deities were localized. In other words, each nation had its own god and his power was confined to that nation. The psalmist of course flatly rejects any such notion about Yahweh, the God of Israel, because He is high above all nations. His power is not limited in any way and He shares His throne with no one, especially not some carved image of stone like these other nations worshiped. God is to be praised from every nation of the Earth because He is truly the God of every nation of the Earth, whether men bow the knee to Him or not.

            But not only is He above the nations, but in fact the world and the universe itself cannot contain His glory. Solomon touched on this idea in 1 Kings 8 during his prayer of dedication for the temple. He said in 1 Kings 8:27, “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you, how much less this house which I have built?”

            Herein lies the first reason for the psalmist’s call to praise, because God is so great. Mankind is dwarfed by the majesty and power of God, and such a being who cannot even be contained by the universe should strike fear into our hearts and wonder into our souls.

II. Praise God for His goodness  vv. 5–9

            A. God stoops Himself down

            But there is another reason why we should praise God, and it is an important balance to the first. We should praise God not only for His greatness, but also for His goodness, which is His care and concern for mankind, and this is the key point of the psalm. The psalmist dwells on this for five verses. Not only is God great, but He is also good, and this is important because if God were only great, He would be no better than all of the other so-called “gods” out there.

            Many other religions believe in a “god” who is great, but no other religion has a god who is good. Islam certainly preaches about a god who is great and mighty and powerful, but he is not good—certainly not in the way that the Bible describes goodness. In Islam, the will of Allah reigns supreme, and there are no restrictions on it. He doesn’t have to be fair to you—he can literally choose to do whatever he wants. You could serve him faithfully your whole life, and he could still condemn you Hell simply because he chooses to do it. That’s why martyrdom is so attractive to those who are engaged in terrorism—they feel like that sacrifice gives them a guarantee of going to Paradise.

            The psalmist mentions God’s greatness again in verse 5 to set up a contrast with v. 6 [READ vv. 5–6]. Though God cannot even be contained by the universe, the psalmist here says that God stoops down to see what is taking place. God is concerned about what is going on and from other passages we know that He is working out a plan for His glory.

            Now this is not a normal thing for rulers to do. Think about all the dictators you know from history; how many of them have been concerned about the day to day affairs of their people? Even leaders in a system of government like ours. You may find them at a hospital when the cameras are rolling, but when the TV lights go off, where are they? There are some exceptions, but most rulers lose touch with and lose concern for the individuals they rule.

            Not God though! He is concerned with people and what goes on in their lives. You know I started out this sermon talking about the prayers of little children. Do you know that we can learn this lesson from their prayers as well? Sometimes adults don’t pray about certain things because we feel like they are trivial matters to burden God with. But when a child prays, what do they pray for? Their dog who is sick, the doll that they lost. Kids pray for every little thing you can imagine because they believe that God cares, and you know what? He does! God is great, but He stoops down to see our lives because He cares.

            B. God raises the lowly up

            But not only does He care, He gets actively involved. In vv. 7–9, we see that He raises the lowly up. God doesn’t just care about the rich and powerful, He cares about the lowest members of society. [READ 7–9] In ancient Israel, the two groups that the psalmist mentions, the poor and barren women, were looked down upon. They were stigmatized by society simply because of their condition, and the status of the poor that the psalmist mentions here was one of destitution. He makes reference here to the ash heap, which was essentially the town dump. Every good sized town would have a landfill outside the walls of the city where they would burn their trash and their human waste. People who had nowhere else to turn would live at these landfills, begging for the scraps of food that people brought out and huddling into the ash at night to stay warm. You can imagine that these people were not highly esteemed.

            But look at God’s actions! God, who is so great, looks down from above the heavens, sees people in absolute destitution, and is moved with compassion to raise them to a position of prominence. He sees the barren woman in her grief and is moved to grant her children. Now these examples should be taken as proverbial. In other words, they express a general truth of life. God doesn’t take every poor person out of their poverty, and He doesn’t give children to every barren woman. He has his own plans which ultimate are good and perfect, even though we don’t understand them. But this is God’s character—to be moved with compassion by the needs of people. And we clearly see from this the goodness of God.

            God’s goodness stands with His greatness to make Him the God that He is. These two aspects of God’s nature are not contradictory, they are complimentary. If God were only great, He would not be concerned about mankind, but if He were only good, He would not have the power to act on His concerns. These truths should draw out a complimentary response from us. His greatness makes Him worthy of our worship and adoration, while His goodness makes Him worthy of our love and devotion. We can see clearly now why the psalmist calls for such a response of praise, and our hearts can respond appropriately.