and methodically subdues what (or who) opposes His plan—even those who are to be part of that plan. So what? Just as there were segments of Israel who refused to trust in the kingship of David, and thus had to be subdued by the Lord, so there are parts of us—our interests, our affections, our practices—that remain unconvinced that the Lord steadfastly loves or that He is the one in whom we can rightly take refuge. What are those parts of you that remain unconvinced? Sunday we mentioned that by our patient praying—by “praying until we pray”—we find a more steadfast sense that the Lord is worthy to be praised, that our peace is in Him, that humility before Him is the only proper posture, and that it is perfectly legitimate to petition Him with astounding requests that further His righteousness. Do any of those truths seem more like assertions than axioms? In what segments of your life is there subconscious, but lively, debate about the sufficiency of God and His right to have every part of you?
position in us. The only sufficient object of our trust in His steadfast love falls to the One in whom two other concepts were juxtaposed: The Lord Jesus satisfied God’s requirement to be just toward sin, yet also satisfied His interest in justifying a people by designating those who were still sinners as righteous in His sight (Romans 3:26, 5:8). The more deeply you trust in that union of two seemingly irreconcilable truths, the more readily you will praise Him, find your peace in Him, be humble before Him, and utter your requests to Him. Jacob said, “I will not let you go unless you bless me” (Gen. 32:26). About what must you now wrestle with God?
If you’ve needed a little guidance about what to speak of in prayer, perhaps your answers to those questions form your agenda. And perhaps they illuminate this core truth: Because of His steadfast love, He subdues what opposes us; but by our trust in that steadfast love He shall subdue the opPatrick Lafferty