If we “search the Scriptures,” we will find passages in the Old Testament that typify the saving message of Jesus Christ (see John 5:39). In II Kings 6, we read about something that was lost, and how it was found:

And the sons of the prophets said to Elisha, “See now, the place where we dwell with you is too small for us. “Please, let us go to the Jordan, and let every man take a beam from there, and let us make there a place where we may dwell.” So he answered, “Go.” Then one said, “Please consent to go with your servants.” And he answered, “I will go.” So he went with them. And when they came to the Jordan, they cut down trees. But as one was cutting down a tree, the iron ax head fell into the water; and he cried out and said, “Alas, master! For it was borrowed.” So the man of God said, “Where did it fall?” And he showed him the place. So he cut off a stick, and threw it in there; and he made the iron float. Therefore he said, “Pick it up for yourself.” So he reached out his hand and took it. – II Kings 6:1-7, NKJV 

The recovery of the lost iron axehead illustrates the gospel of Christ in at least three ways:

First, the lost are found. One of students in the “school of the prophets” had explained to Elisha that the number of pupils had increased to the point they needed more dormitory space. It is proposed that they build the additional space using modest materials, such as trees they would hew themselves from a nearby significant area along the Jordan River. While they were working, the student who had asked Elisha’s approval for the project lost the iron head to an axe. This would not have been inexpensive. And he also would have difficulty returning it – he had to beg a neighbor to borrow it. In the moment of despair, Elisha miraculously retrieves the axhead. In a similar way, the gospel contains divine power to save the lost (Rom. 1:16; read also Luke 15).

Second, the fallen are raised. The iron piece dropped like an anchor to the bottom of the fast-flowing river. Elisha tosses a small tree into the water and it instantly changes the elements of the axehead and it rises and is retrieved. Similarly, those who come to Christ are changed, and raised up to a new life (John 3:3-5; Rom. 6:3-5; Col 3:1-7).

Third, servants are used. When the iron piece floated to the surface, Elisha directed the student to reach in and pick it up. The passage would seem to abruptly end, unless we focus on the significance of this instruction: God called the prophet-in-training to do for himself what he was capable of doing. Instead of the axehead levitating from the bottom of the river, to the surface and into the servant’s hands, he is told to take it himself. This is a principle that runs throughout Scripture, that is sometimes referred to as the “Law of Divine Parsimony,” which means that God will not do supernaturally what is capable of being done through non-supernatural (that is, natural) means (see II Kings 4:3-4; 5:10; John 9:7; 11:39). 

If we aren’t experiencing joy in our spiritual lives, perhaps we may need to get on track with what we were meant to be. The path of spiritual development described for us in Scripture has several distinct features:
➤ Establishment: We are meant to create a relationship with Jesus on the terms He outlines in the New Testament (Rom. 6:16-18; I Peter 1:22-23). These include hearing His word (Rom. 10:17); believing in Him with the whole heart (Rom. 10:9); repentance (Rom. 2:4); confession of faith (Rom. 10:10); and being baptized into Him (Rom. 6:3-5). Have you you completed these steps?
➤ Engagement: We are meant to be a part of a group of other Christians, designed along the lines given to us in the New Testament, in which we worship and build relationships with one another (I Cor. 12:13). Are you recognized as a member of the local body? (Acts 2:47; 9:26; Rom. 12:4-5). There’s no such thing as a “Christian-at-large.”
➤ Equipment: We are meant to increase our knowledge and skill in the practices and virtues of Christianity (II Tim. 2:15).
➤ Enlargement: We are meant to grow (II Peter 3:18; Heb. 5:12-14), and should be continually improving in a broad range of areas, such as faith, love, peace, courage, patience, kindness and self-discipline (see Gal. 5:22-23; II Peter 1:5-10).
➤ Employment: We are meant to be workers for the Lord (Eph. 2:10), and to use what we are acquiring – material and immaterial – in service to Jesus (I Tim. 6:6-19), with the goal of both glorifying Him and compelling others to seek Him (Matt. 5:13-16).
➤ Enjoyment: We are meant to experience gladness and peace of mind through Christ. Jesus means for us to have an abundant life (John 10:10). Of course, this doesn’t mean flawless (I John 1:6-10) nor easy (Job 14:1), but it can be joyful (Phil. 4:4; I Thess. 5:16-18). Who could be sad knowing heaven awaits us? (Matt. 5:12; John 11:25; 16:33; II Tim. 4:6-8).

When in Louisiana, you may be treated to some “lagniappe” (pronounced LAN-yap). This isn’t a Cajun dish. It is a colloquial term that means “a little something extra.” A merchant, clerk or salesman may throw in an additional perk or two as a way of showing kindness and generating goodwill. This is similar to a “baker’s dozen” where a thirteenth roll is added to the 12 ordered by the customer. Mark Twain liked this practice – and word – so much that he described it as the “word worth going to New Orleans to get.”

Christ calls us to give a little extra. He doesn’t want us to settle for the average of what others are providing. The measure of our success is whether I am better today than I was yesterday. We will ultimately be judged by our own abilities and actions, not the actions of others. This is emphasized in Scripture as a fundamental concept for personal action: Acts 17:30-31; Rom. 14:12; II Cor. 5:10; Gal. 6:5. The real test is not whether I’m doing as much as others or whether I’m doing what’s required, but whether I’m doing what I can.

The Lord prods us to strive to do a little extra in our lives, to reach beyond our comfort zone and to do more than the average. Consider three areas where this is stressed:

First, we should give up the extra coat. John the Baptist preached the necessity of repentance. This was his major theme (see Matt. 3:1ff). His listeners knew they must “repent,” but they were unclear about what it meant for them personally: “And the people asked him, saying, What shall we do then? 11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise” (Luke 3:10-11). This illustrates that living penitently before God extends to every area of our lives. Generosity is a fruit of repentance. We show real repentance by acting in a way that is consistent with saying we regret our sins against God, and determination against avarice, by being as generous with others as He has been with us.

Second, we should go on the extra mile. In the Sermon on the Mount, Jesus said His followers will do more than required: “And whosoever shall compel thee to go a mile, go with him twain” (Matthew 5:41). Jesus was referring to a provision in ancient Roman law called “impressment.” Under the impressment law, a Roman soldier could force non-Romans to carry his equipment (sometimes weighing up to 100 pounds) for one Roman mile (about 1600 yards). This lesson from Jesus illustrates how His followers will relinquish their individual rights in order to serve the greater good of God and His kingdom through self-sacrfice. We no longer live for ourselves, but Christ (Gal. 2:20).

Third, we should grind out the extra work. One of the greatest chapters about the resurrection of Jesus is I Corinthians 15. Paul laid out all the evidence: Old Testament prophecies, numerous eye-witnesses, changed lives. He ends the chapters by calling us to do more than the minimum to serve God, because He will surely reward us in heaven: “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (I Cor. 15:58). “Abounding” refers to material that overflows its container. We should do all the extras we can, because Jesus rose again for us.

Prayer is one of the divine privileges granted to God’s children. The Bible says, “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him” (I John 5:14, 15).
Since prayer is a gift to be used wisely. we ought to be aware of the times when prayer will benefit us the most.
1. Times of worship call for prayer.
In Acts 12, while Peter’ was being held prisoner by the Jews in Jerusalem, we read of the church being gathered together in one place and making prayer for him (Acts 12:5)
When God’s people come together for any reason, especially worship and Bible study, they ought to offer prayers to God. Prayer brings us closer to God, and makes our worship of Him more meaningful to us.
2. Times of worry call for prayer.
Jesus warned us about the “cares of this world” and how they could choke out the word of God from a hearer’s heart (Luke 8:14).
Worry is wasteful. Not an ounce of work gets done while we worry about how hard the work is going to be.
Worry is worthless. Jesus asks the worrying Christian, “Which of you by taking thought can add one cubit unto his stature?” (Matt. 6:27) A person has never grown an inch by worrying about how short he is.
Worry is wicked. Again Jesus says, “Therefore take no thought, saying, What shall we eat? Of, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek)… “ (Matt. 6:31, 32). Jesus said that only the heathen, that is, the “Gentiles,” worry about things like food, drink, and clothing.
Prayer is the cure for the ailment of anxiety. Paul prescribes, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6,7).
3. Times of weakness call for prayer.
When we are sick, or suffering, or have sinned, we are usually at a very low point in our spiritual lives. James tells us to pray, “Is any among you afflicted? Let him pray…the prayer of faith shall save the sick…Confess your faults one to another, and pray for one another, that ye may be healed” (James 5:13-16).
Jesus endured tremendous torment the night He was betrayed and arrested by praying to the Heavenly Father: “And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matt. 26:39). If prayer helped our Savior, it will also help us cope with the difficulties we are facing.
Lots of work, even doing good things for others, can drain us and leave us wavering. If we will pray it through, we can find more strength. We should “continue in prayer, and watch in the same with thanksgiving” (Col. 4:2). And, remember “always to pray, and not to faint” (Luke 18:1).
And take to heart the words of this song: “O, how praying rests the weary, prayer will change the night to day. So when life seems dark and dreary, don’t forget to pray.”

One great sentence on two great blessings of God: “God’s grace: God’s giving us what we don’t deserve.  God’s mercy: God’s not giving us what we do deserve.”

Whether we read the Book of Ecclesiastes as a description of the search for happiness as it is in progress, or as a memoir of one who is reflecting on detours in life that turned up empty, the message is the same: Nothing on earth can bring real fulfillment; genuine satisfaction is found only in serving One Who is above the sun: God.

If we begin with the end in mind, the main lesson is found in the final verses of the book: “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Ecclesiastes 12:13-14).

The Whole Story

A pivotal phrase in Ecclesiastes is its reference to “the whole duty of man” in the passage quoted above. The material in the first dozen chapters addresses what is not part of our real purpose in life. “The viewpoint of the book’s author is that of an older, wise man reflecting back on what he has learned about life. Ecclesiastes is classified as wisdom literature. The content compares the meaning of life without God to life with God at its center” (Blackaby Study Bible). “Solomon provides a vivid tour of the life of a man who took the ‘not quite enough’ philosophy to its logical conclusion. As you read Ecclesiastes, think about how life might be different if you were to simply acknowledge that everything you really need in order to find contentment already lies within your reach” (Mens Devo. Bible).

Overview of the Book

“In this book, Solomon seeks to answer the question, ‘Is life worth living?’ First, he states the problem and argues for the negative (chapters 1–2). Then he examines the problem from many different angles (ch. 3–10) and argues for the positive. He concludes that life is worth living if you put God first and obey His Word (ch. 11–12)” (With The Word).

Here and Now

“There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second.” (Constables Notes). “Six times Solomon advises you to enjoy life now and be grateful for God’s gifts (2:24; 3:12–15, 22; 5:18–20; 8:15; 9:7–10; 11:9–10). This is not the pleasure- seeking philosophy of the epicurean (‘eat, drink, and be merry, for tomorrow we die’) but the joyful outlook of the believer who accepts life as God’s gift to enjoy and employ for His glory (1 Tim. 6:17–19)” (With The Word)(Compare I John 2:15-17).

Solomon, one of the wealthiest men of ancient times, had quite a bit to say about how we may acquire and use financial resources.

One volume of Solomon’s writings – the Book of Proverbs – contains a large catalog of passages dealing with money, including (open your Bible and follow this list through that book): 3:9, 10; 8:18-21; 10:4,15, 16, 22; 11:4, 24-26, 28; 13:7, 8, 11, 21, 22; 14:20, 23, 24; 15:6,16, 27; 16:8; 17:6; 18:11, 23; 19:4, 7; 21:5, 17; 22:1, 2, 4, 7, 9, 16; 23:4, 5; 27:24; 28:6, 8, 11, 22, 25; 30:8; 31:18.

When we assimilate the array of passages on the topic, Scripture teaches that financial resources are a product of our employment and investment coupled with the blessings of God’s providence. The providence of God refers to the manner in which He foresees our material needs and arranges through natural channels for those needs to be fulfilled. Jesus taught that we should not worry about our physical needs because the Father would satisfy each one: “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt. 6:31-33). The providence of God is not a substitute, however, for our prudence in managing the resources by which those needs are met. The Lord expects us to provide goods and services to participate in our economy and to be wise stewards of our financial means.

To help us keep money in the right perspective, consider some of the passages in Proverbs that tell us about things that are better than money:

Wisdom is more valuable than money.

The benefits of wisdom is more valuable than any precious jewel: “Happy is the man that findeth wisdom, and the man that getteth understanding. 14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her” (3:13-15). Wisdom often brings enduring wealth (8:18, 21). Wisdom yields better fruit than money (8:20). Wisdom enables one to rightly use money (17:16). Wisdom gives one proper restraint on the means for making money (23:4).

Fearing God is more valuable than money.

Fearing God is better than having a lot of money: “Better is little with the fear of the Lord than great treasure and trouble therewith” (15:16). Humility and the fear of God often lead to the acquisition of wealth (22:4).

Righteousness is more valuable than money.

Righteous people can have great riches that involve no trouble (15:6). A poor, but blameless man (i.e. one who is righteous) is better off (i.e. before God) than a rich, but perverse man (28:6). “Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool” (19:1). God often rewards the righteous with money (13:21). It is better to have a little money with righteousness than much with injustice (16:8).

Understanding and applying these principles requires a value system that places a premium on things that cannot be purchased with money.

The Book of Proverbs is a collection of concise observations about life and how to navigate it successfully. Success is synonymous with living wisely. And wisdom entails doing what is good for yourself and others, today and into the foreseeable future. These four considerations provide a framework for discerning the best way to live, from a practical and a godly standpoint.

There is not a clear outline to the Book of Proverbs. It’s assembled as a sort of scrapbook of wise sayings, somewhat in the form of ancient “tweets.” It is possible, though, to divide the book into two main sections: The Pursuit of Wisdom (chapters 1 through 10) and its Practice (chapters 11 through 31).

One of its major themes is honesty. A wise person pursues a genuine life. One in which what we say we believe matches our show in our behavior.

The Source of Character

The Book of Proverbs emphasizes that integrity has two components: Personal accountability, and accountability to God. “The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction” (Proverbs 1:7). We should accept responsibility for our conduct; and we should direct our behavior in a manner that demonstrates submission to God. When a person is living by those standards, there is little need for extensive policing or threats of force to ensure conduct with w

hat is good and right.

The Substance of Character

Proverbs also describes how a person of character will behave. The book warns repeatedly against dishonest practices. For example, on four specific occasions false balances and scales are condemned:

• “A false balance is abomination to the Lord: but a just weight is his delight” (Prov. 11:1). This goes beyond Lev. 19:35-37 and Deut. 25:13-16, which condemned this practice, to explain the “heart” of the law: Honesty is honorable to God and He blesses it.
• “A just weight and balance are the Lord’s: all the weights of the bag are his work” (Prov. 16:11).
• “Divers weights, and divers measures, both of them are alike abomination to the Lord” (Prov. 20:10).
• “Divers weights are an abomination unto the Lord; and a false balance is not good” (Prov. 20:23). “Different weights” implies some were intentionally inaccurate.

Amos described how shopkeepers were dishonest with their scales, gouging shoppers: “Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? 6 That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat? 7 The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works” (Amos 8:5-7). Honesty is the best policy.

It is better for all of us, today and tomorrow, to be conscientious in our dealings with one another.

Jesus gave us some very specific teaching about having a forgiving spirit: “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, 4 and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.” 5 The apostles said to the Lord, “Increase our faith!” 6 And the Lord said, “If you had faith like a grain of mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you” (Luke 17:3-6, ESV).

“Forgiveness is the act of granting a free pardon or giving up a claim of requital for an offense or debt… the cost or penalty for a wrong, whether actual or perceived, is borne by the forgiver and not by the one forgiven.” (Dictionary of Scripture and Ethics).

The crux of the above passage is that practicing Jesus’ plan for forgiveness calls for a lot of faith. Notice how the first responses of the apostles after Jesus called for unlimited forgiveness was “Increase our faith!” What kind of faith is needed for me to practice forgiveness like Jesus taught?

FIRST, PRACTICING FORGIVENESS CALLS FOR ME TO HAVE FAITH IN GOD’S KNOWLEDGE OF ME. Everyone is tempted to be unforgiving. Jesus gave the parable of the unforgiving forgiven servant (Matt. 18:21-35), illustrating the illogical manner in which we can withhold forgiveness. It made the unforgiving creditor a slave. Jesus also gave the parable of the prodigal son and the bitter brother (Luke 15:11-32), showing the immature manner in which we can relish resentment. It made the unforgiving brother an outcast. The Lord knows forgiveness is good for you and me. Jesus asked for forgiveness for those who were crucifying Him – for His own sake, there’d be no bitterness in His heart (Luke 23:34). Here’s this concept distilled in a single proverb: “The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh” (Prov. 11:17).

SECOND, I NEED FAITH IN GOD’S FORGIVENESS OF ME. The parable about the unforgiving servant (Matt. 18:21-35) depicts the cycle that should continue from our receiving God’s forgiveness. There is a direct correlation between our appreciation for being forgiven and our propensity to be forgiving. “Blessed are the merciful: for they shall obtain mercy” (Matt. 5:7). There is a rhythm to redemption that is a pattern of God forgiving you and me, our accepting that forgiveness on His terms, and then you and I practicing that with others: “Bear with one another and forgive one another. If anyone has a quarrel against anyone, even as Christ forgave you, so you must do” (Col. 3:13 (MEV).

THIRD, I NEED FAITH IN GOD’S VINDICATION OF ME. An unforgiving spirit is a form of vigilante justice – “I don’t trust that you’ll get your due from anywhere else, so I’m going to make sure you suffer for how you’ve hurt, wronged or disappointed me.” As Christians, we are called to do good for and to pray for those who hurt us (Matt. 5:11-12, 38-39). As “living sacrifices,” we trust justice to God (Rom. 12:1-2, 17-21).

This is part of loving others as God has loved us: “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the Lord” (Lev. 19:18). Three important practices are bound up in that verse: (1) Let go of grudges and any matter that tempts me to feel resentment; (2) Be pro-active in loving and being kind to others; and (3) Do all of these things out of respect and reverence for the Lord.

FOURTH, I NEED FAITH IN GOD’S POWER TO CHANGE SOMEONE. One of the great messages of the Bible is that imperfect people can change their direction to become useful to God through Christ. One example we can follow in the New Testament is the mission worker John Mark. He accompanied Paul on the first missionary trip, but left the group and returned home early in the mission (Acts 13:13). Whatever his reasons might have been for quitting, it prompted serious problems a couple of years later when plans were being made to include him in another mission trip (see Acts 15:36-41). Paul strongly disapproved of John Mark’s involvement. Meanwhile, John Mark was changing, maturing. Later, Paul said he enjoyed working with him because of how effective he had become (II Tim. 4:11). People can change for the better. Practicing forgiveness is firmly latched on to the belief that a person who hurt me yesterday can, with the Lord’s help, become a better person, who can help others one day.