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[Mt 6:1] Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.
[2] So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. [3] But when you give to the poor, do not let your left hand know what your right hand is doing, [4] so that your giving will be in secret; and your Father who sees what is done in secret will reward you.
[5] When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. [6] But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.
Matthew 6:16-21
[Mt 6:16] Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. [17] But you, when you fast, anoint your head and wash your face [18] so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.
[19] Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. [20] But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; [21] for where your treasure is, there your heart will be also.
Matthew 6:1-4
[Mt 6:1] Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.
[2] So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. [3] But when you give to the poor, do not let your left hand know what your right hand is doing, [4] so that your giving will be in secret; and your Father who sees what is done in secret will reward you.
“When You Give to the Poor…”
In this reading, Jesus prepares his disciples for both the outward and the inward tasks necessary for a deeper intimacy with God.
They are:
Acts of righteousness;
Praying; and
Fasting.
In each situation, Jesus does not use the conditional term, “if [NT1487 ei],” but the commanding term, “when [NT3752 hotan].” We cannot afford to think that the habits of God are an option; they are a requirement. Like any trait critical to our long-term growth, you must exercise it to deepen it.
Among the “traits” that Jesus commands us to do is “giving to the poor.” Have you noticed that many churches and many Christians consider this to be an option – after other budget items are met? For those churches, this reading is going to be extremely uncomfortable. For, as you will read, “giving to the poor” is not optional for the Christian; it is a “must,” a command.
In fact, the words in this phrase are not “give to the poor,” but “Do (Poieo [G4160]) Alms (eleémosuní [G1654]).” This phrase would be akin to the DO justice of Micah, “DO acts of mercy,” or “GIVE mercy to the poor.” It does not say, “write a check to the poor.”
It is not accidental that Christ puts works of justice at the top of his list. Most Christians, however, put it at the bottom, as if it was not obligatory. Look closely; it is the opposite for our Lord. Our true prayer, our real fasting flows from justice. Prayer without justice is self-deception, it becomes a feel-good, self-massage that leaves us comfortable despite the injustice around us. This type of “personal salvation” without “communal restoration” is at the heart of meo-theism, which is the greatest deception of our cultural Christianity. We don’t hear Jesus say; “I have come to be good news to the poor, but that’s not important to you,” or, “Whatsoever you do to the least of these you do unto me, but you needn’t worry about that if you go to church.”
In the story of the Good Samaritan it was more important to do justice (as evidenced by the despised Samaritan) than to be religious (as exemplified by the Scribe and the Pharisee).
Justice leads to service, service leads to humility, and it is humility that leads to deeper intimacy with God.
Mark 10:43-45
[Mk 10:43] But it is not this way among you, but whoever wishes to become great among you shall be your servant; [44] and whoever wishes to be first among you shall be slave of all. [45] For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.
Let’s look at five important words in the opening paragraph of these verses:
Beware [NT4337 prosech]; this term is also used as “to hold to, turn to, or attend to.” It is even used for the term “addicted to.” In a world of addictions and compulsions propagated by material consumption, we need to pick our “addictions” with great care. We need choose the habits we are going to foster daily or “beware,” because our addictions are all too happy to pick us.
Practicing [4160 poie]; this term means to commit to an action. Think of it like this. We plan our upcoming week with tasks and meetings that will enhance our careers. Are we as diligent about planning our works of justice? Is “service to the poor” part of our regular weekly “must-do’s?” Do we set appointments around those tasks? Do we say, “I need do that someday,” and always find something more important that presses the “least of these” to the back burner? Am I as consistent in my love of the poor as I want Jesus to be with me?
I remember asking a young incarcerated person how they knew if someone cared about him? He said; “They show up when they say they will.”
Would the poor say that about me?
Righteousness [NT1343 dikaiosun]; In Micah’s statement of true worship (do justice, love mercy, walk humbly with your God—Micah 6:8], righteousness is the “do” part of justice. It is not justice if I don’t “do it.” It is purely pity, an atrocity to the poor. We might restate Micah’s statement like this: “Justice – do it! Mercy – radically live it! Humility – love in humble gratitude to the great God who made you his own.”
Reward [NT3408 misthos]; this is not so much the term for, “reward,” as it is the term for, “wages due.” In this world we are commission (in mission – unity) with Jesus to reach the world with the Good News of salvation. All of our parochial plans and dreams must be a submission (in humility – mission) of his commission. What is it to God if I make billions of dollars, rule a nation, or am the most educated man in the world? If any of those things do not lead me to break the bonds of poverty to the least of these (to “proclaim the favorable year of our Lord”—Luke 4:19]. Then my entire life was not just worthless, but an abomination:
Matthew 25:29-30
[Mt 25:29] For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. [30] Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth.”
We will be measured by our love, not our possessions, position, or power:
1 Corinthians 13:1
If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal.
God has given each of us talents to invest for his purposes, not ours. I may be gifted at finance, politics, or theology, but if—at the end of the day—children still sleep in fear or poverty in my neighborhood, then my work is not complete.
In Secret [NT2927 kruptos]; here is the image that Christ presents as the perfect servant. He or she is a quiet force of justice that changes his community just like yeast changes bread. This person’s faithfulness is presented in private moments of compassion unannounced and even unnoticed except among the needy. You know their faith by their patterns, not the professions. The poor call them good news, but the powerful often ignore, suspect, or are oblivious to them. Are we Christ’s “silent servants,” or bellicose believers? Does everyone have to know what we are doing or we satisfied with “an audience of One?”
We need neither grand titles nor great resources to impact the world. The greatest influencers have almost always been those who do small acts of compassion done quietly and persistently.
It was the way of Jesus to model, invite, teach, and die. His entire public ministry was spent preparing the disciples for his death and their commission. Co-dependent relationships never prepare the people to “go out to all peoples.”
In like manner, it was the way of Paul to constantly self-efface himself. Chronologically, we can trace his ministry from Apostle to disciple to servant to slave and finally to “a prisoner for the Lord [Eph 3:1].” The prayer of Francis of Assisi – his walking prayer rather than the prayer written about him – was, “Who are you my dearest God? And who am I but your useless servant?”
As we get closer to Christ our voices become softer – not louder, humbler – not more belligerent, but our actions begin to speak with defining clarity.
Matthew 6:5-6
[5] When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. [6] But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.
“When You Pray...”
In Greek, prayer [NT4336i proseuchomai] means to forward desire, pre-wish, or literally, to “throw your hopes forward.” Prayer is to “pre-prayer” the path ahead of you; to “precede” the day by sending God’s power to every step on our day’s path.
Jesus prays often by seeking solitude or waking before the disciples. In Matthew alone, Jesus prays on the following occasions:
After John died and after feeding the thousands:
Matthew 14:23
[Mt 14:23] After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone.
When he blesses children:
Matthew 19:13
[Mt 19:13] Then some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them.
Before his crucifixion:
Matthew 26:36
[Mt 26:36] Then Jesus *came with them to a place called Gethsemane, and *said to His disciples, Sit here while I go over there and pray.”
Throughout the Gospel of Matthew, Jesus also teaches us to pray.
For our enemies:
Matthew 5:44
[Mt 5:44] But I say to you, love your enemies and pray for those who persecute you.”
Here in these verses, he teaches us that prayer is intimacy with God:
Matthew 6:6
[Mt 6:6] But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.
Jesus also gives us the essence of prayer:
Matthew 6:9-13
[Mt 6:9] Pray, then, in this way: Our Father who is in heaven, hallowed be Your name. [10] Your kingdom come, your will be done, on earth as it is in heaven. [11] Give us this day our daily bread. [12] And forgive us our debts, as we also have forgiven our debtors. [13] And do not lead us into temptation, but deliver us from evil.
He teaches us that prayer will be answered in absolute fullness:
Matthew 7:7-8
[Mt 7:7] “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. [8] For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.”
He teaches us to pray in order to drive out the demoniac (the addiction, compulsion, or manipulator) in us:
Matthew 17:19-21
[Mt 17:19] Then the disciples came to Jesus privately and said, “Why could we not drive it out?” [20] And He *said to them, “Because of the littleness of your faith; for truly 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 to you. [21] [But this kind does not go out except by prayer and fasting.]”
He shows us that prayer is the primary means to heal each other and the church:
Matthew 18:15-20
[Mt 18:15] If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. [16] But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. [17] If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. [18] Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven.
[19] Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. [20] For where two or three have gathered together in My name, I am there in their midst.
Our Lord shows us how willing God is to respond to the faithful prayer:
Matthew 21:22
[Mt 21:22] And all things you ask in prayer, believing, you will receive.
He clearly says to us that God despises the self-righteous prayer that turns a blind eye to injustice:
Matthew 23:14
[Mt 23:14] [Woe to you, scribes and Pharisees, hypocrites, because you devour widows houses, and for a pretense you make long prayers; therefore you will receive greater condemnation.]
He tells us that prayer will protect our souls in dangerous times:
Matthew 24:20
[Mt 24:20] But pray that your flight will not be in the winter, or on a Sabbath.”
Through all these teachings we should learn that prayer is the greatest offensive and defensive tool of the Christian. To proceed into our future – even for one moment – without being “preceded and pre-prayed” is a fool’s mission. Ultimately, our desire would be to go as far as to equate our very breath as prayer.
The Hebrews had three words for prayer. The first use of the word for prayer [OT6419 Palal] is actually spoken to the Pharaoh in Genesis 20:7. He is told to give Sarah back to Moses and “pray” that he won’t be found sinful. The term means to 1) ask for mediation and 2) plead for favorable judgment. This is the most frequent term for prayer in the Old Testament. We know that the Holy Spirit mediates for those with a penitent heart and broken pride before God.
Another term is Na [OT499] and it means to plead or seek a treaty. To seek a treaty with God is to say we can no longer defend our behavior and plead for mercy on his terms. This it the prayer of Jacob in Genesis 32:11, just prior to facing what he believes will be a vengeful Esau. Trapped between his brother, from whom he stole a birthright, and Laban, from whom he stole the “family jewels,” Jacob has no choice but to beg for mercy.
God hears the humble prayer of Jacob and always leans to prayers of humility.
Isaiah 66:2b
“This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word.”
Humility is the first step to wholeness. When we embrace humility and plead for mercy, we are closer to God than at any other point in our lives.
Finally, there is the term, “Annah [OT577].” This is the term for absolute begging. It is the repentant cry of Nineveh when they hear the callous condemnation of the prophet Jonah.
Jonah 1:14
[Jon 1:14] Then they called on the LORD and said, We earnestly pray, O LORD, do not let us perish on account of this man’s life and do not put innocent blood on us; for You, O LORD, have done as You have pleased.
Yet, are we ready for a prayer that results in deep change, internally and externally? Then, we also must be ready for life of great humility. Here is the image of the perfect prayer to Jesus:
Luke 18:13-14
[Lk 18:13] But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, God, be merciful to me, the sinner! [14] I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.
And here is the prayer that is never heard:
Luke 18:11-12
[Lk 18:11] The Pharisee stood and was praying this to himself: God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. [12] I fast twice a week; I pay tithes of all that I get.”
The closer we get to the tax collector whose posture is “in the back and on the floor,” the more likely we are to experience God response.
Matthew 6:16-18
[Mt 6:16] Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. [17] But you, when you fast, anoint your head and wash your face [18] so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.
Whenever you fast...”
Early in his first year of ministry, Christ was condemned for not fasting:
Mark 2:18
[Mk 2:18] John’s disciples and the Pharisees were fasting; and they *came and *said to Him, “Why do John’s disciples and the disciples of the Pharisees fast, but Your disciples do not fast?”
He goes on to give his reason for not fasting:
Mark 2:19
[19] And Jesus said to them, “While the bridegroom is with them, the attendants of the bridegroom cannot fast, can they? So long as they have the bridegroom with them, they cannot fast.”
Would the disciples have been confused when Jesus preached fasting at one time and rejected fasting at another? Probably not. Jesus fasted and encouraged fasting throughout his ministry. Once again, just looking at Matthew, Jesus made these remarks about fasting:
Jesus told his disciples that he fasted forty days in the wasteland to prepare for Satan’s temptations [Mt 4:1-11]
He instructs them that fasting – accompanied by joyful service – leads to powerful spiritual clarity [Mt 6:16-24].
And, as we mentioned before, Jesus tells us that the combination of prayer and fasting can unseat the deepest demons from our lives [Mt 17:19-21].
So, why did the disciples not fast with Jesus around? Because he is the bridegroom come for the bride and no one wears a sorry face to the wedding [Mt 9:14-17, Mk 2:18-22]. As Jesus prepares for his death, he also prepares the disciples to fast and pray during the hardest times. By the early church of Acts, fasting was a frequent and common task the church undertook prior to every major decision that it made. Look at these examples:
The church fasted before sending missionaries out the world:
Acts 13:1-3
[Ac 13:1] Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. [2] While they were ministering to the Lord and fasting, the Holy Spirit said, Set apart for Me Barnabas and Saul for the work to which I have called them. [3] Then, when they had fasted and prayed and laid their hands on them, they sent them away.
She also fasted before choosing elders:
Acts 14:23
[Ac 14:23] When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.
Paul tells a Gentile crew that is floundering at sea to fast in order to hear the Lord’s purpose in a storm:
Acts 27:9-10
[Ac 27:9] When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul began to admonish them, [10] and said to them, Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives.
When Jesus returns, the time for fasting will be over once again, however at that time we will be done fasting permanently. But for now, when we fast, it is to make us more attuned to the subtleties of God in a culture that compulsively overindulges in every area of life. If we allow it, our choice to feel the pangs of purposeful hunger will awaken us to our true bread of life. Fasting can clarify our independence on the materialism, manic need for approval, and manipulation of this world and instead teach us the nuances of the God who is most comprehensible in our silence.
Matthew 6:19-21
[19] Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. [20] But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; [21] for where your treasure is, there your heart will be also.”
Treasures on earth
Let’s look at some of the critical concepts that Matthew uses in his writings.
Treasure [NT2344 thesauros]
Matthew uses a term, thesauros, from which we get the word thesaurus. A thesaurus shows us the full use of any word.
In my work with incarcerated youth, I recognize that many young people only lash out in anger when they have run out of words. Expanding their emotional vocabulary actually alters these young people’s lives and can even prevent tragedy.
Wars are started when words fail, when politicians decide to throw their nation’s children into battle instead of seeking “the right words.” The right word in the right moment can change the course of history. The right word in fact did change the world; Jesus was that word. Jesus is the “thesauros” that changes lives, families, and communities. He is the treasure that is worth selling everything to possess:
Matthew 13:44
[Mt 13:44] The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field.”
Are our lives filled with treasure? Look at how Jesus uses this word later in Matthew:
Matthew 12:35-37
[Mt 12:35] The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil. [36] But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. [37] For by your words you will be justified, and by your words you will be condemned.
If Jesus is in my thesaurus, my life should be a treasure to others and goodness will flow from my tongue and into the lives of those around me.
Destroy [NT853 aphaniz]
To the Greek, destroy meant to neglect, perish, or even “make unseen.” Think about it, we not only destroy someone by killing their body or their reputation; but we destroy them even more when we ignore them. More children are destroyed by neglect than physical abuse every day.
Neglected children become adults who are easily manipulated by the need for approval. When our treasures are based upon other people’s approval (someone else valuing us); we are most susceptible to being destroyed. This world is filled with neglect—I see it all the time in our outreaches—but there is one who will never neglect us and there lies the treasure that no one can destroy.
Jesus tells us that in this world, even a parent will neglect (destroy) his own child:
Matthew 7:9-11
[Mt 7:9] Or what man is there among you who, when his son asks for a loaf, will give him a stone? [10] Or if he asks for a fish, he will not give him a snake, will he? [11] If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!
However, our true Father will never neglect us:
Matthew 6:26
[Mt 6:26] Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they?”
Yet, to “neglect” or “ignore” God is true destruction. Instead, let us make our God our only treasure and then our hearts will never be at this world’s mercy.
Steal [NT2813 klept]
When I speak to victims of crime, the most frequent words I hear are; “I felt violated.”
To steal is not just to take a possession of something, but also to take possession of someone. It is to rob them of their dignity – not just their belongings.
This is what sin does, even sins we believe to be private. Every act of sin adds to a web of distrust that steals dignity from others. Yet, every act of selfless love breaks those strands of distrust by restoring dignity, breaking the bonds of ignorance and neglect and restoring broken people into communal relationship. That is the true meaning of religion: restoring what is torn (re-ligion means “re-binding torn ligaments”).
In Rome, if a slave ran away, the master would “hobble” him by cutting the ligaments in the back of his calves. When Jesus “re-binds” us; he restores our torn ligaments and sets us free. However, through his death and resurrection, that responsibility has fallen upon you and I.
How often has my “thesaurus” been filled with words are that truly religious: Words that encourage and restores?
Isaiah 35:3-4a
[3] Encourage the exhausted, and strengthen the feeble. [4] Say to those with an anxious heart, “Take courage, fear not.”
Is the thesaurus in my life filled with healing, re-binding, and the restoration of dignity? Only then, will I be able to embrace the “fullness of the treasure” we call Jesus Christ. In a world that steals dignity and hobbles God’s people, will I be one who restores?
Isaiah 58:12
[Isa 58:12] Those from among you will rebuild the ancient ruins; you will raise up the age-old foundations; and you will be called the repairer of the breach, the restorer of the streets in which to dwell.”
So there it is, inwardly we pray, hungrily we fast, and outwardly we restore the poor. Our ultimate paradigm for joy will not be in the treasures of this earth, but the treasures of God’s heart. Do I treasure those who God treasure? Am I a rich – a religious – word to the enslaved and hobbled? Am I a thesaurus of hope to the people around me? Do I replace the dignity of those who have been neglected and violated? That is the only treasure that is everlasting.
Essentially, “when we pray,” our Lord tells us, the breath of God fills us and flows from us in words of encouragement and hope. That’s the treasure, the thesaurus of our life.
About the Author
Jerry Goebel has worked with youth and young adults for over thirty years. Twenty of those years have been spent focusing primarily on reaching out to at-risk youth on the streets or in the juvenile court system. Jerry developed ONEFamily Outreach, which trains mentors to work with disconnected youth (incarcerated youth, youth in recovery, and youth who are expelled from school). Jerry travels extensively to teach adults how to become more effective in empowering young people to become a positive influence within their communities
To contact or book Jerry for a presentation in your area write or call:
Jerry Goebel
ONEFamily Outreach jerry@onefamilyoutreach.com http://onefamilyoutreach.com
(509) 525-0709
Other Works by Jerry Goebel
Weekly Gospel Study based upon the Lectionary Cycle (membership, by donation)
To subscribe, go to: http://onefamilyoutreach.com
Jerry began these studies when he was a missionary in the Yakima County Jails. The focus of these in-depth commentaries was to provide knowledge about Jesus Christ, his culture, and his language, but also to reveal the compassion of our Lord and our call to discipleship. A very important aspect of this study was to provide practical applications for the readers as well as challenge them to “do justice, love mercy, and walk humbly with your God.”
Youth Curriculum Accompaniment to the Weekly Gospel Study (membership, by donation)
To subscribe, contact: jerry@onefamilyoutreach.com
Every week, Jerry takes a group of adults into the local County Juvenile Detention Center to lead “Significant Conversations.” Though this outreach is part of the public education component of the detention center the material is based upon values found in each week’s reading. Each session has a brief overview of the topic followed by a series of strength-based, open-ended questions, that help the young person move the values from their hearts to their minds, and finally to practical application. Whether you work with young people or adults, in a secular or faith-based climate, the principles used and the topics chosen will have an impact on the people you see.
The Deepest Longing of Young People: Loving Without Conditions $14.95 (paperback)
To order, go to: http://www.smp.org/ItemDetail.cfm?ItemNum=3823
This book is a faith-based overview of the needs of young people in a culture that has a difficult time understanding the difference between performance-based approval and unconditional dignity. It is a scriptural framework for engaging a young person in a healthy adult relationship in today’s society.
Significant Conversations: Helping Young People Live Meaningful Lives $14.95 (8.5 x 11 inch spiral bound with printable worksheets)
http://www.lulu.com/content/486979
Significant Conversations is a workbook for adults who want to have a meaning-filled relationship with a young person. There are 14 conversations in this workbook and each section includes an adult overview, a youth overview, and an opportunity to “expand your emotional vocabulary.” Finally, each of the conversations ends with strength-based, open-ended questions that deepen the impact of the topic and a weekly calendar that identifies opportunities for applying the topic to one’s life.
Is There Hope For Me Now? $8.95 (paperback with writing space for journaling)
http://www.lulu.com/content/495682
This book is actually for young people who are going through a rough time. It helps them to work through some critical issues by journaling about such important matters as their emotions, forgiveness, choosing a healthy self-identity, and creating a positive vision for their life.
Musical Collections $15.00 (CD’s, each with 15 original works by Jerry Goebel)
To subscribe, go to: http://onefamilyoutreach.com/bookscds.html
Jerry’s career began in the late 1970’s when, as a teenager, he left home to begin a musical career that has lasted three decades and spanned the world. During that time, Jerry received five popular music awards from the American Society of Composers, Authors, and Publishers as well as being nominated for two Dove Awards from the Gospel Music Association.
The New Testament Greek Lexicon based on Thayer’s and Smith’s Bible Dictionary plus others; this is keyed to the large Kittel and the “Theological Dictionary of the New Testament.” These files are public domain.
The Old Testament Hebrew Lexicon is Brown, Driver, Briggs, Gesenius Lexicon; this is keyed to the “Theological Word Book of the Old Testament.” These files are considered public domain.