Gracious Youth Ministry

Those us of us in ministry positions who know and understand the grace message appreciate the freedom and peace it brings to our mind and spirit. We have seen the excitement in others when they first understood the exceptional nature of Paul’s gospel (Rom. 16:25). Next to seeing a lost soul come into a saving knowledge of Jesus, watching the light come on as a Christian realizes that he or she does not have to ignore the “contradictions” in God’s Word is a joyous occasion. We who minister, imitating Paul as he imitates Christ (1 Cor. 11:1), desire and long to teach the precepts of the gospel of grace. But isn’t there more?

For the past two years, I have served as a part-time youth minister as one who understands the mystery (Col. 1:24-26) as you do. I have spent hours instructing students and adults alike in the gospel of grace so that I might “commit these [teachings] to faithful men who will be able to teach others also” (2 Tim. 2:2). For a moment, enter the mind of today’s student and ask yourself how you would like to be in my youth group. No doubt you are eager to sit and listen to some guy talk about the Pauline revelation as compared to the dispensation of the law and the reinstatement of the Kingdom program that God put on hold due to Israel’s rejection of her King. I can sense the yawns.

I want to back up one verse and share with you a secret, if you will, that I learned early on as I began my ministry to students. While the following principle certainly applies to youth ministry, it also applies to anyone who ministers in the Church. Paul urges Timothy (a young pastor himself) to “be strong in the grace that is in Christ Jesus” (2 Tim. 2:1). We understand what grace is all about. We understand that we have been given the unsearchable riches of Christ (Eph. 3:8). The question for us who minister, and especially to today’s students, is how do we minister BY grace instead of ministering ABOUT grace. We want to be strong in grace both in word and in DEED.

To understand ministering by grace, you must understand what it means to minister without grace. Legalism is the practical antithesis of grace. Bondage to laws (especially man-made ones—Col. 2:20-22) is the opposite of living the life of grace. Likewise, a ministry bound to a ministry “formula”, bound to an unalterable schedule, bound to man-made ideas of what youth ministry is all about is ministry by legalism. How many of us treat ministry like a job with a checklist of items we have to accomplish in order to “feel” that we have had a successful week? The world has taught us to treat a job in this manner. Consider the consequences of running your ministry this way: Because you have written ten notes to students, you have led a Bible study and a Sunday school class, you spent time talking to a parent, and then prayed in front of the congregation during the worship hour, you feel as if you have done enough to meet your job requirements for the week and become proud of your accomplishment. During other weeks, you do not feel as if you have done enough and then are overcome with guilt since you have not checked off enough items from your list. The consequence of ministry by legalism is either pride or guilt. Neither is fruitful.

I often tell my students that if they want to know how to live the Christian life to its utmost and fullest, then they must constantly ask themselves what it is that they can do to bear fruit for God (Rom. 7:4). What things can they do that will please God? (Eph. 5:8-11). Think about the following absurd example: How would your mom feel if you told her one day that you love her, and to show her that you love her you are not going to beat her. You go on to tell her that the reason you are not going to beat her is that it is against the law. Do you think that she would sense that she is loved? Probably not. Most people refrain from beating their moms because they love them first and as a consequence of their acts of love they fulfill the law (Rom. 13:8-10). Likewise, we know that God does not want us to serve him legalistically since it shows no love towards Him, but only increases our pride. He wants us to find out what pleases Him and to do those things (Eph. 5:10).

If you are weak in grace as a minister, how will you conduct yourself? Instead of finding out how you can help to bring forth fruit in the lives of your students and others with every act of service, you will attempt to accomplish certain tasks and objectives that will make you feel good and take away any sense of guilt. Notes, Bible studies, Sunday school, talking to parents, and praying are all great things. However, ask yourself if you are doing them because they are the most effective ways to bear fruit in your ministry or because you are ministering by legalism.

The great thing about students is that they do not want to be part of a legalistic ministry. They want someone who is real and genuinely cares about them. Students know when we are not strong in grace and when we are ministering out of a sense of self-imposed obligation, pride, and legalism. They know when we are being real. Besides, ministry by grace is a whole lot more fulfilling, meaningful, and fun!

Sense and Nonsense

“Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:13).

It is amazing to me how some theologians can get things so mixed up—how they can take something simple and make it complex. As one old-timer puts it, “Some people are educated beyond their intelligence.”

The Bible is God’s revelation to man. The word “revelation” means that the purpose of the Bible is to reveal God to us. This reflects God’s intention that His Word be understood by everyone, not just the scholar. It should be no wonder then, that Paul’s epistles were not given to the church in classical Greek; rather, they were recorded for us in Koine Greek—what we might call the working man’s language. The untrained person in the pew with a little common sense often does better at understanding the Bible than the trained theologian (so-called).

There are a number of strange doctrines circulating within the Grace Movement that do not pass the “common sense” test. Christians, who for years thought they understood what the Bible clearly says, are now confused because certain folks have come into their assembly and told them that the Bible doesn’t really mean what it says.

Of course, the irony of this is that understanding Paul’s gospel is built upon letting the Bible mean what it says to whom it is written. To abandon the old adage of “when common sense makes sense, seek no other sense” is folly indeed.


An ongoing example of this type of reasoning is the teaching that the gift of pastor-teacher is not for today. Though I’m sure that I will be accused of over-simplifying their argument, it goes something like this: In Ephesians 4:13 we read that the gift of pastor-teacher will be “till we come…unto a perfect man.” Then we are taken to Colossians 1:25 where we read that Paul was given the job of fulfilling the Word of God. Next, we are told that the word “perfect” in Ephesians 4:13 means “complete,” and since the Word of God was fulfilled or completed by Paul, the church is now a “perfect man.” Therefore, they conclude, we no longer need the gift of pastor-teacher because the Word of God is completed. All we need now is to read the Word of God.

You may initially believe their fast talk. But you need to keep them within the context. It is always dangerous to do a word study and then try to force fit that one meaning of the word into every context. Context is always king! It is true that the word teleios, rendered “perfect” in Ephesians 4:13 may be translated as complete. It may also be translated as “mature.” For example, in 1 Corinthians 13:10, teleios is better translated as “complete” because that best fits the context.

Do we believe that the Word of God was completed or fulfilled by Paul? Absolutely! But is it good hermeneutics to say that “a perfect man” in Ephesians 4:13 is referring to the perfected Body of Christ because the Scriptures are completed? I don’t think so!

Let us look at Ephesians 4:13 in its context and see what it says as to the purpose and duration of the gifts to the Body of Christ.

Now the completion of the Word of God does have an impact on the duration on the first two of these gifted men given to the church. The gifts of apostle and prophet have passed away upon the completion of the Word of God—specifically the revelation of the mystery given to Paul.1 However, it does not follow that just because the gifts of apostle and prophet have passed away, that the gifts of evangelist and pastor-teacher have also passed away.

To back that up, let us first look at the purpose of these gifts given to the Body of Christ. Ephesians 4:12 gives us a progressive set of reasons for these gifts. The first reason given (denoted by the word “for” in our Bible) is the perfecting of the saints. The word for perfecting here is katartizo and it has the idea of “to equip for service.” The pastor is to be equipping us for the work of the ministry. This work of the ministry that we (the ENTIRE Body of Christ) are to be doing is supposed to result in the edification or building up of the Body of Christ. This is similar to what Paul says in verse 16 where he talks about “every joint” doing its part which “maketh increase of the body unto the edifying of itself in love.” So then, the purpose of these gifts to the church is so that the saints will be equipped for the work of the ministry, which will result in the church building itself up in love.

Now, the next question to be answered is, “How long is this supposed to take place?” Some tell us that this only takes place until the completion of the canon of Scripture. Does that mean that these gifts stopped when Paul stopped writing? Or does it mean that they did not cease until the church had settled the issue of canonicity many years later?

In addition, even if it was logical to connect the cessation of the gift of pastor with the completion of the Scriptures (which is isn’t), it would still not hold true because the selected phrase “unto a perfect man” is only one of four statements in verse 13.

Verse 13 starts with the word “til”—these gifts will be operational until we ALL come into:

1) The unity of the faith

2) The knowledge of the Son of God

3) Unto a perfect man

4) Unto the measure of the stature of the fulness of Christ

We, the Body of Christ, need to reach unity in doctrine—unity of the faith, the body of truth committed to the Apostle Paul. Look around and it quickly becomes obvious that this condition has not been met. Even within a local church this is not true, not to mention how it is not true in the confused and divided church at large.

Do we have full, precise, and correct knowledge of the Son of God? Would anyone dare to claim this? Paul did not. In Philippians he said that this was his desire, not something that he had already attained (Phil. 3:10).

Are we fully mature—have we attained unto a perfect man? Well, if we have, then we dare claim what Paul himself did not dare to claim because we read in Philippians 3:12, “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” He did not claim to be perfected. Are we better than he? Apparently, some think so.

The fourth condition is arriving to the “measure of the stature of the fulness of Christ.” Wow! Who can honestly say that he is at this point in his Christian life? This is speaking of no less than being in the image of Christ. While we are certainly predestined to be conformed to the image of Christ, I have yet to meet anyone who has indeed done so this side of glory.

The gift of pastor-teacher will be in effect until ALL of the conditions in verse 13 are met, and a “perfect man” is only one of them. Surely you can see that these conditions will never be fully realized this side of heaven. The gift of pastor-teacher will be here until the rapture!

In addition, this teaching fails the reality test. Church history does not back up these claims. In every dispensation, God has worked through His chosen vessels. To say that all you need is your Bible and your intellect disregards the teachings of Christ regarding the purpose of the Body of Christ. Just having the Bible and your brain will not make you a mature Christian. You cannot eliminate the work of the Holy Spirit (yes, He is still active today!—but that’s a whole other article) and the Body of Christ in your spiritual development. Knowledge is essential, but knowledge, of itself, only puffs up. As Paul tells the Corinthians, “we all have knowledge” (1 Cor. 8:1) and the implication is “So what?” What counts, Paul says, is not knowledge per se, but faith working itself out through love (Gal. 5:6).


Another, and perhaps the most disturbing example of misguided theology, is the notion that God is only interested in spiritual things today. According to some, He is neither interested nor involved in anything physical today. This means, they say, that we should pray only for “spiritual” things. In their view, God is not interested in anything having to do with physical needs or wants. He will not intervene, so don’t waste your time praying about such things. To back up their argument, they go to verses where Paul is praying for spiritual knowledge and wisdom for the saints.

Let’s look at a few of these verses. One such verse is Colossians 1:9, “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding.” See, they say, this shows that you should only pray for spiritual things like being filled with the knowledge of God’s will (which they say means knowing the mystery).

But remember context? Don’t let them stop with verse 9. Go on and read verse 10, because it shows us the reason that Paul made the prayer request: “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” The purpose for praying for the knowledge of God’s will is so that we can walk worthy of the Lord, being fruitful in every good work. This is intensely practical! This deals with the practical business of living out our Christian life in the real (physical) world on a day to day basis.

Another verse is 1 Thessalonians 5:23 which reads, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Is this physical or spiritual? Why would Paul pray that we be “blameless” unto the coming of our Lord Jesus Christ? Aren’t we already complete in Christ and accepted in the beloved (Col. 2:10; Eph. 1:6)? Aren’t we free from judgment (Rom. 8:33)? So, if we are already blameless spiritually because of our position in Christ, what is Paul talking about here? Well, just like Colossians 1:9-10, he is talking about our walk. We need to be walking worthy of our calling in Christ. It is the things done in the body that will be judged at the Bema Seat of Christ—spiritual consequences for physical actions!

What is conveniently left out are all the verses where Paul DOES pray for physical things. Perhaps one of the first verses to come to mind is Philippians 4:6 where we are told to pray about “everything.” Some will tell us that “everything” means only spiritual things. But is this true? Does it fit the context? Well, even in Greek, all means “all.” And that is the word that is used here (pas). In addition, in Philippians 4:10-20, Paul is talking about physical things, not just spiritual things. In verses 10-13 he talks about having abundance and suffering need. If there is any doubt that this is referring to physical things, his talking about learning “to be full and to be hungry” in verse 12 and “necessities” in verse 16 should remove any doubt. Also, in Philippians 1:19, Paul expresses his confidence that their prayers will result in his deliverance from prison.


This erroneous idea that God is only interested in spiritual things has other ramifications as well. In addition to robbing dear believers of their intimacy with the Lord through prayer, this teaching also removes any sense of comfort that we get from knowing that God is sovereign over what happens in our lives.

A prime example of this is found in Romans 8:28. For centuries, Christians have found comfort in this verse which tell us that all things work together for good to those who love God, who are the called according to His purpose. “Oh,” this wise one tells us, “Surely you know that all doesn’t really mean all. That verse only refers to spiritual things. Only spiritual things are working together for good.”

Thankfully, I can tell you that such talk is not true. Again, even in the Greek, all means ALL! It’s that same word pas again. It is the context that will determine what “all” is referring to here. So, based on the context of Romans 8:28, does all literally mean all, or does all refer only to spiritual things?

Context includes both the verses before and the verses after. To get the preceding context, look at Romans 8:18. Sufferings here obviously refers to physical sufferings, otherwise, what he is saying makes no sense.

For the following context, look at Romans 8:31-39. In verse 35, Paul is undeniably talking about physical things—tribulation, distress, persecution, famine, nakedness, peril, and sword. Then notice what he says in verse 37, “In all these things we are more than conquerors though Him who loved us.” What things? Those physical things just mentioned previously. When you keep Romans 8:28 in its context, it is clear that all really does mean all—spiritual AND physical!

In addition to the Biblical proof that we are to pray about physical things, the dispensation of grace has many examples of godly men and women who had prayer answered regarding physical things (William Carey comes readily to mind). I have clearly had prayer answered in my own life. It is not just coincidence. God is still sovereign. He can still choose to work through circumstances and other believers to answer our prayers. He still can give us inner peace or not as we listen to His “still, small voice” as He speaks to our heart.

If God is not involved in physical things today, if He does not answer prayer today, if He is disinterested in what is going on in the world today, then why bother—we may as well be atheists. For all practical purposes, this teaching is the same as Deism or Gnosticism.

God does want to hear from His children. We have a personal relationship with Him through our Lord Jesus Christ. This is why we can approach Him and call Him “Abba, Father” (Rom. 8:15)—a term of close endearment. And, like a father, God wants to hear about whatever it is that is concerning us.


Paul wrote often about Judaizers who came into the church and tried to rob the believers of their joy. These instigators tried to remove them from the simplicity they had in Christ. They tried to put them under the bondage of the law.

Unfortunately, the same types of people are in the church today. You find them stirring up trouble and causing believers to doubt things which they should not be doubting and causing them to stumble in their walk with the Lord.

Paul also says that the reason for such troublemakers is their desire to create a following after themselves (Acts 20:30). They desire to put you into bondage—only in this case it is not the Mosaic Law, but their elitist and misguided interpretation of the Scriptures.

What then is to be our response? I can think of no better admonition than that of our Apostle Paul who said, “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Gal. 5:1).


  1. It is only tradition that dates the writing of the book of Revelation around 90-95 ad. I believe that Paul was the last writer of the New Testament. I believe that the internal evidence (not tradition) indicates that the kingdom writings of the New Testament (Matthew-Luke, the General Epistles, and Revelation) were all written before 70 a.d. and the destruction of the temple.

Berean Searchlight – August 2001

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The Prayer of Jabez, Its Principle, and Paul

In the recent past, I’ve heard numerous media preachers and Bible teachers make reference to “the prayer of Jabez.” In my Bible reading I recalled a Bible person with that name, and looking him up in a concordance I re-read what is here stated:

1 Chron. 4:9 And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.

1 Chron. 4:10 And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep [me] from evil, that it may not grieve me! And God granted him that which he requested.

Scanning the above text one finds some interesting facts and probably things that could develop into deeper applications. However, such would be the case in most Scriptures that we might study, specially as we remember Paul’s teaching from Romans 15:4:

Rom. 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.

Within the past month a book was placed in my hands entitled: The Prayer of Jabez with the subtitle: Breaking Through to the Blessed Life. The book is authored by Bruce Wilkinson, founder and president of Walk Thru the Bible Ministries. The book is published by Multnomah Publishers, Sisters, Oregon, and carries a copyright date of 2000. The back cover of this book offers impressive advertisements of its contents: “Do you want to be extravagantly blessed by God? Are you ready to reach for the extraordinary? To ask God for the abundant blessings He longs to give you? Join Bruce Wilkinson to discover how the remarkable prayer of a little-known Bible hero can release God’s favor, power, and protection. You’ll see how one daily prayer can help you leave the past behind—and break through to the life you were meant to live.”

Wilkinson’s book, The Prayer of Jabez, contains the following preface:

“Dear Reader,

“I want to teach you how to pray a daring prayer that God always answers. It is brief—only one sentence with four parts—and tucked away in the Bible, but I believe it contains the key to a life of extraordinary favor with God.

“This petition has radically changed what I expect from God and what I experience every day by His power. In fact, thousands of believers who are applying its truths are seeing miracles happen on a regular basis.

“Will you join me for a personal exploration of Jabez? I hope you will!”—Bruce H. Wilkinson

Well, needless to say I was ready to read on. So, while I admit that there were a few red flags that crossed my mind in reading the above advertisements, I did read on through the book. It is a small volume of some 93 pages. It is easy to see why The Prayer of Jabez has been so well and widely received among [not only] the evangelical church in the USA but evangelicals around the world.

Before I proceed farther, it will be necessary for me to explain the last word placed in this article’s title: Paul. The present dispensation of grace has been set in order by God within a block of Scripture written by the apostle Paul, and it is this unit which I take as the standard by which The Prayer of Jabez and Its Principle must be weighed/evaluated. The following are offered as representative of support for using Paul’s writings as the standard for the church in the present dispensation of God’s grace:

Rom. 16:17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

Phil. 3:17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

2 Thes. 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

2 Thes. 3:7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;

2 Tim. 3:10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,

The point to be made from these references to Paul is that his doctrine was set forth by the Holy Spirit by direct revelation from the Lord Jesus Christ, to be the norm and standard for the Church today in its principles and practices. As we get into the main points of Wilkinson’s book on Jabez, it will be clear that what is there offered as found in 1 Chronicles has been already adequately handled by Paul in much clearer dimensions under grace. Yes, I acknowledge there are truths for us regarding Jabez, but the book in question seems to make these the principle for today rather than seeing that Paul has the abundantly higher and grander teachings in grace for this breakthrough to the blessed life.

The four parts of Jabez’s prayer, in one sentence, will be reviewed in what I will call the Pauline perspective, and then the reader will be able to make his own conclusions as to what is the real breakthrough to the blessed life.


The Hebrew word Jabez means: “to grieve, or be sorrowful.”1 The text of 1 Chronicles 4:9 explains how this name came to be, as Jabez’s mother “bare him with sorrow,” and therefore called his name: Jabez, i.e. sorrow, or pain. In order to memorialize whatever pain/sorrow she had, Jabez’s name would forever remind the son of what his mother experienced. However, as part of the Prayer of Jabez, he asks that “it would not grieve me.” The word grieve here is italicized because its the same Hebrew word translated sorrow in verse 9, and is from the root word Jabez. Observe this interesting quote: “The reason of this is probably that the vow had acquired importance sufficient to make it worthy of being handed down only from God’s having so fulfilled his wish, that his life became a contradiction of his name; the son of sorrow having been free from pain in life, and having attained to greater happiness and reputation than his brothers.”2

Therefore, God was faithful in responding to Jabez’s request if for no other reason than that his name [sorrow] was reversed in his life and his reputation outshined that of his peers.

Now, by comparison, let’s look at Paul the apostle. Shortly after his Damascus’ road conversion, it was told to Ananias by the Lord:

Acts 9:16 For I will shew him how great things he must suffer for my name’s sake.

If ever there was a man who suffered for the name of the Lord Jesus Christ it was Paul. And yet, throughout that life of pain, sorrow, and suffering, we hear from his lips and pen words like the following:

2 Cor. 12:8 For this thing I besought the Lord thrice, that it might depart from me.

2 Cor. 12:9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

2 Cor. 12:10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

Phil. 1:29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

Phil. 3:7 But what things were gain to me, those I counted loss for Christ.

Phil. 3:8 Yea doubtless, and I count all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ,

1 Thes. 3:3 That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

2 Tim. 2:9 Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound.

Paul was not named sorrowful as was Jabez by his mother. Rather Paul was permitted to bear the name of Jesus Christ among the Gentile world with great suffering by God’s choice. Jabez was successful in reversing his reputation/name [i.e. sorrow] in his lifetime and this was accomplished by God for him. Paul planted the seed of the gospel of the grace of God as Christ’s apostle by means of great suffering so that we who follow may be pointed to that same sustaining grace of God, and God of all grace.


“And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed…” 1 Chronicles 4:9a.

The author of The Prayer of Jabez has been praying this prayer for over 30 years and attributes it, and God’s answer thereto, to having revolutionized his life and ministry above anything else. It is certainly not my, nor anyone’s, responsibility to deny results from this prayer of Jabez. What we do need to address is the legitimate components of this prayer, yes, the principle that it has been allowed to become by virtue of its supposed results. The Prayer of Jabez points out that this first part of his prayer evidences a desire in a believer to reach for God’s fullest blessing in his life. Nothing less says the author, will do.

What could be more commendable than to ask God daily to bless us? If we were living back in Jabez’s day, his prayer would be most appropriate and commendable. Israel, in that time of her history, knew little of God’s blessing due to national spiritual erosion and disobedience to Moses’ Law. And what kind of blessings was Jabez asking of God and expecting from Him? Surely these would be blessings consistent with God’s covenant promises to Israel.

Now in regard to asking God today for blessing, and even a blessing indeed, how does this resonate or harmonize with Paul’s teachings? Paul does speak of blessing, in fact he speaks of blessings. In fact he added some very critical words to this word blessing in Ephesians 1:3:

Eph. 1:3 Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ:

Note the added words that Paul places in this matter of blessing: he writes of “blessings” plural, and to this he adds “spiritual.” And to these Paul adds: “all.” Therefore, Paul informs the believer today that “all spiritual blessings” are available to those “in Christ.” Observe also that Paul qualifies these blessings as being related to heaven. This is where the believer is seated with Christ as per Ephesians 2:6 and Colossians 3:1. However, there’s one major additional fact to note here in Ephesians 1:3! We are not instructed to ask, beg, nor pray for these! We are rather told that we have already been blessed [i.e. past tense verb]; it’s not a future expectation, but a past accomplishment by God on our behalf.

When I read the book, The Prayer of Jabez, and especially that section on asking God to bless me, I was in great expectation that the author would surely lead us eventually to the truth of Ephesians 1:3. But I was disappointed. Unless I overlooked it, there was not one reference in the book to Ephesians 1:3 and the all spiritual blessings that the believer already possesses in Christ. Is it possible then, that this prayer of Jabez-emphasis is something better or beyond the all spiritual blessings in Christ? If this prayer of Jabez-emphasis is not something better than what the believer already possesses in Christ, then is it as good or equal to it? Where is one today to place the emphasis in his praying? Should the pattern and principle be Jabez or Paul? Should we pray to the God of Israel or to the God and Father of our Lord Jesus Christ, as per Ephesians 1:3?

What right does a believer have to ask God for blessings which he already possesses in Christ? Isn’t this tantamount to ignoring what has been clearly recorded for our faith obedience?

And just what might be some of these “all spiritual blessings in heavenly places in Christ?” One does not have to leave the immediate context of Ephesians 1 to find some of these spiritual blessings in heavenly places in Christ: observe:

1) Chosen in him before the foundation of the world, 1:4

2) Holy and without blame before him, 1:4

3) In love predestinated unto adoption by Christ, to himself, 1:5

4) To the praise of the glory of his grace, 1:6

5) Accepted in the beloved (One), 1:6

6) In Him, redemption, forgiveness, according to the riches of his grace, 1:7

7) He has abounded toward us in all wisdom and prudence, 1:8

8) Made know to us the mystery (secret) of His will, as purposed in himself, 1:9

And more follows in chapter one of Ephesians. In fact, the first three chapters of Ephesians could well be titled: “Some of the all spiritual blessings we have in heavenly places in Christ.”

In The Prayer of Jabez we are told on page 23, “To bless in the Biblical sense is to ask for or to impart some supernatural favor.” When given an example of God’s blessing in this sense, we are given:

Prov. 10:22 The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.

This is supposed to be the kind of richness Jabez’s prayer produces! Again, the author reaches back to Old Testament teaching for principle and practice for today. Why not appeal to Paul’s [kind of blessings] “all spiritual blessings in heavenly places in Christ?” An interesting sidenote from this Proverbs 10:22 reference is that the word “sorrow” in Hebrew comes from the root Jabez!

Another point from the book is that the believer is expected to “ask” from God according to Matthew 7:2 and James 4:2. And, once again, Paul is overlooked in this emphasis and the contexts of these two cited passages are not explained.

The book makes this statement on page 29: “His kindness in recording Jabez’s story in the Bible is proof that it’s not who you are, or what your parents decided for you, or what you were `fated’ to be that counts. What counts is knowing who you want to be and asking for it.” Now, lets suppose we could find a text that says the believer is complete in Christ. That all the fulness of God resides in Christ, and that the believer in Christ today is filled full in Christ. Would it be right for us, then, to pray that we be complete in Christ? Surely to so pray would be in ignorance of what we had found in Scripture and what God had already said we had/were in Christ. Well, such a text does exist—see Colossians 2:9,10. Who could want more than what we already are and have in Christ? Wouldn’t it be better to ask God to help us understand what all this is and means, rather than for us to decide what we want to be and then asking Him for it?


“…and enlarge my coast,” 1 Chronicles 4:10.

“The next part of the Jabez prayer—a plea for more territory—is where you ask God to enlarge your life so you can make a greater impact for Him.3

This chapter deals with what the author calls: the Jabez appointments, the Jabez opportunities, or Operation Jabez. All of these are really challenges to one’s faith to ask God to do more and greater things in one’s life and ministry.

Wilkinson suggests that “the highest form of Jabez’s prayer for more territory might sound something like:

“O God and King, please expand my opportunities and my impact in such a way that I touch more lives for Your glory. Let me do more for You.”4

Surely what we’ve cited here is commendable and challenging to one’s faith in any dispensation, is it not?

What troubles me about Chapter 3, Living Large for God, is that no reference is made therein, even by way of example or illustration, to the ministry of the apostle Paul. Nor is there reference made to Paul’s grace teaching, which [today] is God’s highest level of motivational and instructional dynamic for living large for God!

To fortify and support this Pauline dynamic for “Living Large for God,” we want to look at just one example from Paul’s teachings and how he applied this to his own life. This is the simple but profound principle of [what we’ll call here] Grace in Service.

One of the biggest, if not the largest, words in God’s vocabulary today is: Grace! We live in what the Holy Spirit calls “the dispensation of the grace of God,” Ephesians 3:2:

If ye have heard of the dispensation of the grace of God which is given me to you-ward:

To dramatize the change that God has made from His previous dispensation, Paul wrote that we are no longer under the Law but under Grace, Romans 6:14,15:

For sin shall not have dominion over you: for ye are not under the law, but under grace.

What then? shall we sin, because we are not under the law, but under grace? God forbid.

Today, grace not only is God’s factor in saving people, but also His educating feature for those who become saved, Titus 2:11,12:

For the grace of God that bringeth salvation hath appeared to all men,

Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

Paul teaches in his 13 letters a principle of grace that is the prime factor in the believer’s service for Christ. We’ll cite here three major texts and comment on them in order:

2 Cor. 6:1 We then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.

1 Cor. 15:9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.

1 Cor. 15:10 But by the grace of God I am what I am: and his grace which [was bestowed] upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

2 Cor. 9:8 And God [is] able to make all grace abound toward you; that ye, always having all sufficiency in all [things], may abound to every good work:

What does Paul mean, not to receive the grace of God in vain? Surely he’s not talking of saving-grace, for none can receive that in vain; one is either saved by grace or he isn’t! The context makes it plain that Paul is here talking about grace in service, which all too often is received by believers in vain. Paul offers himself as one who did not receive God’s grace in vain [see 1 Corinthians 15:10 above]. Grace in service motivated and moved Paul to labor more abundantly than they all! Just who in context might have been they all? Paul is referring to those listed who witnessed Christ in resurrection [as per 1 Corinthians 15:5-8]. In other words, one apostle of the Gentiles, motivated by grace, out-labored the Twelve apostles. Now, Paul makes it plain here, that it was not he “…but the grace of God which was with me.” To whom does God point the Church to emulate this matter of grace in service? The Holy Spirit guided Paul in writing these things to the Gentile churches so that in following Paul we’d actually be imitating [the] Christ Who the apostle emulated, see 1 Corinthians 11:1:

Be ye followers of me, even as I also [am] of Christ.

Now, for the third major text [above]: 2 Corinthians 9:8. God is able to make all grace abound…God starts with grace, then He adds all, and now He has all grace. But He’s not finished with it on behalf of the believer; He makes this all grace abound. And, as we receive this in our service for Him and He through us, we then have all sufficiency in all things and abound unto all good works. Now this is really Living Large for God, and doing it squarely on the solid foundation of Pauline grace in service.

Please understand, Jabez lived large for God in his time and under the dispensation of the Law regarding the God of Israel. But we today have much greater principles and foundations for doing this by grace. Therefore, would it not seem below God’s standards today to reach back under the shadowy past of the Law dispensation for principles to live large for God in the present era of the glory of His grace?


“…and that thine hand might be with me…” 1 Chronicles 4:10.

This part of Jabez’s prayer is said to demonstrate the idea of dependence upon God, His power and presence, according to author Bruce Wilkinson. He suggests that often in a given endeavor for God the believer eventually comes to the place where he realizes his abilities and resources have worn thin and spiritual panic sets in:

“Maybe the new ministry opportunities you prayed for and received are turning out to require a person with much more ability than you will ever have.

“You have taken up an armload of God’s blessings, marched into new territory…and stumbled into overwhelming circumstances. When believers find themselves in this kind of unexpected quandary, they often feel afraid. Misled. Abandoned. A little angry. I did….”5

This feeling of inadequacy is what one is supposed to experience, Wilkinson found out, and therefore cites this as the reason why Jabez asked for God’s hand now upon him. And, in his book, this becomes the title of chapter four: The Touch of Greatness.

Just what is this touch of greatness from God? And how does one feel/experience the hand of God on the believer? Wilkinson seems to answer these questions by the one word: dependence. Dependence, of course, upon God.

Again we are hearing truth that is applicable to every dispensation of God. From Adam to the present dispensation of grace, God has always expected man to depend upon Him, by faith. The very essence of grace teaching demonstrates that God has done it all [in the spiritual area of our Salvation and need], and desires to have the believer experientially prove this in his or her daily walk with Him. Well then, if this be so, the current chapter may stand on its own and needs no critique in reference to applying further Pauline teaching.

Admittedly we don’t find as much to address in chapter four, but there are a few items that need to be pointed out.

First, Wilkinson sees the evidence of God’s hand on the believer today in the filling ministry of the Holy Spirit. The evidence of this is cited from Acts 1:8; 4:13; 5:29; 7:51; and 9:27.

The implication from the above texts is that God’s hand on us will produce today the same results He did back there. “When we ask for God’s mighty presence like Jabez and the early church did, we will also see tremendous results that can be explained only as from the hand of God.”6

Although the Holy Spirit as God is changeless, we know His ministry of filling has changed from the [early] Acts period until now. In early Acts, the Holy Spirit’s filling meant the recipient spoke in tongues whereas Paul taught that the Holy Spirit’s ministry later was a totally spiritual one and did not include the speaking of tongues, see Ephesians 5:18, 1 Corinthians 13:8-11,

Eph. 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

1 Cor. 13:8 Charity never faileth: but whether [there be] prophecies, they shall fail; whether [there be] tongues, they shall cease; whether [there be] knowledge, it shall vanish away.

1 Cor. 13:9 For we know in part, and we prophesy in part.

1 Cor. 13:10 But when that which is perfect is come, then that which is in part shall be done away.

1 Cor. 13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

Secondly, a recurring phrase used by Wilkinson hints at a possible charismatic bent. By charismatic bent I mean an accommodation of the modern charismatic7 movement that emphasizes the supernatural gifts of the Holy Spirit. In fairness to Wilkinson, he does not directly identify nor link himself with the charismatic movement. However, the use in his book of the word “miracle” or “miraculous” in reference to God’s power through the believer today may accommodate those in the charismatic persuasion. At least by using these terms he does not disassociate nor distance himself from that movement.

Paul’s clear teaching to the church today is that the early Acts gifts of the Spirit have ceased with the coming of the full revelation of the mystery truth given progressively to the apostle of the Gentiles. Therefore, God’s power is, through the Holy Spirit, filling the believer as per Ephesians 5:18,19, and this is in conjunction with the Word of God rightly divided as seen in Colossians 3:16 and 2 Timothy 2:15,

Eph. 5:18 And be not drunk with wine, wherein is excess, but be filled with the Spirit;

Eph. 5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

Col. 3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

2 Tim. 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

The point that I’m making in this article is that Wilkinson will point to non-Pauline events, people, and texts as the norm for today, all the while giving mere lip service to Paul’s direct teachings on the same issue. For example, we’ll quote the author’s words and ask the reader to note his major emphasis [on the early Acts texts] and then his minor emphasis on Paul’s teaching:

“What strikes me about the early church was that believers continually sought to be filled by God (see Acts 4:23-31). They were known as a community who spent hours and even days in prayer together, waiting upon God and asking for His power (see Acts 2:42-47). They were longing to receive more of God’s `hand’—a fresh spiritual in-filling of God’s power that would turn impending, certain failure into a miracle and make their extraordinary assignment possible.

“Paul told the Christians at Ephesus to make it a priority to be `filled with all the fulness of God’ (Ephesians 3:19). To that end, he prayed that God would bless and strengthen them `with might through His Spirit.’ (3:16).”8

It all comes down to a matter of emphasis…and The Prayer of Jabez does not emphasize Paul’s teachings.


“…Oh, that you would keep me from evil…” 1 Chronicles 4:10.

Chapter five of The Prayer of Jabez is entitled: “Keeping the Legacy Safe.” The issue here is to be kept from evil, or an encounter with the evil [one] i.e. the devil. The author reasons that since Jabez has asked for God’s blessing [and obviously received it], and he has asked for his borders to be enlarged [and obviously received it], he well knew that in such times of success evil would be lurking to defeat him. This is summed up in the chapter with the words: The Perils of Spiritual Success. This is proven by the author pointing to many Christian leaders who at the pinnacle of their success succumbed to temptation and ultimately dropped out of ministry. It is stated that this is an accepted rule of thumb, “In fact, if your experience is anything but that, be concerned.”9

This matter of being kept from evil is cited as part of the model prayer Jesus gave his followers [Wilkinson’s words on page 67]… “`And do not lead us into temptation, but deliver us from the evil one’ (Matthew 6:13).” Surely most believers would want to follow the words of Jesus, and in most cases they do with regard to repeating this [so called Lord’s] prayer, in Matthew 6:9-13,

Matt. 6:9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

Matt. 6:10 Thy kingdom come. Thy will be done in earth, as [it is] in heaven.

Matt. 6:11 Give us this day our daily bread.

Matt. 6:12 And forgive us our debts, as we forgive our debtors.

Matt. 6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

But what really causes confusion here is to read carefully all of the above verses and note that the prayer asks the Father for His Kingdom in heaven to come to earth. Paul tells the Church today we are already seated with Christ in heaven and awaiting Christ to take us there, Ephesians 2:6 and 1 Thessalonians 4:16-17,

Eph. 2:6 And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus:

1 Thes. 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

1 Thes. 4:17 Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Further, this model prayer of Matthew 6:9-13 requires of those praying that they forgive others if they would be forgiven. The implication is: if one doesn’t forgive others, God will not forgive him! How different this is from Paul’s teaching in Ephesians 4:32 and Colossians 2:13,

Eph. 4:32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.

Col. 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

In these two verses Paul makes plain that, under grace, God has already forgiven the believer all sins. We do not pray to receive forgiveness nor must we today forgive in order to be forgiven.

Surely, the context then of this Matthew 6:9-13 model prayer demonstrates that prayer is directed for Israel in yet a coming day when Christ will return to earth with that expected Kingdom.

But might not this part of Jabez’s prayer to be kept from evil and that part of Christ’s Kingdom prayer [in Matthew 6:9-13] mentioning the same be found “parallel”10 to our present dispensation of grace? If we could find a text from Paul where this concept of praying to be kept from the evil one [i.e. the devil], it might prove helpful. What The Jabez Prayer makes its emphasis is not Paul’s direct teaching of grace. Therefore, if and when Paul is cited/quoted it’s almost as an accommodation or as another possible resource, not in any sense showing that his teaching is the norm and standard under grace today.

Some Pauline Teachings About the Evil One:

1. Eph. 6:11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

Eph. 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places].

We don’t find in the [above] verses the words “evil one” but surely the references to the devil and the evil day and God’s protection [whole armour of God] against this spiritual wickedness are legitimate synonyms. The point in this context of Ephesians 6:10-18 is that God has equipped the believer under grace to stand against the attacks of our enemy Satan.

2. 2 Thes. 3:3 But the Lord is faithful, who shall stablish you, and keep [you] from evil.

In 2 Thessalonians 3:3, we have a similar Greek text to Matthew 6:13 with the use of the words: “the evil,” and therefore the word “one,” may be added. Therefore, Paul says that the Lord will keep us from “the evil one.” Here, it’s a stated fact. Not something to be asked or to be prayed. One cannot help but compare [i.e. contrast] Jabez’s prayer: “…and that thou wouldest keep me from evil,” with Paul’s declared statement of fact: “the Lord will keep you from [the] evil [one].”

Perhaps this is the key and crucial point in The Prayer of Jabez book: that what the author sees in Jabez’s prayer that should result in a larger life for the believer today, we already possess in greater abundance in Christ, as clearly stated by Paul. Why is this so hard for the Church to see?  Why has it been relegated to less than front page in our best selling books among evangelicals today?

God has placed the revelation of His grace in the present dispensation in the writings of the Apostle Paul. The apostle made every effort to acknowledge this God given emphasis in his writings and ministry as he laid stress on his apostleship; see Romans 11:13:

Rom. 11:13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

The word the Holy Spirit used that is here translated magnify is the Greek word: DOXAZO and means “to make any one important, to invest with dignity, to glorify.” Paul’s office and ministry were tantamount to the very words of Christ which believers today dare not demean nor depreciate to less than God’s norm and standard for breaking through to the blessed life.


Jabez was more honorable than his brothers, see 1 Chronicles 4:9.

Chapter 6 of the Prayer of Jabez book is entitled: Welcome To God’s Honor Roll. Jabez is shown to be one of God’s favorites as God honored him beyond his peers. “Simply put, God favors those who ask. He holds back nothing from those who want and earnestly long for what He wants.”11

The author sees in the Hebrews 11 Hall of Faith chapter “ordinary easy-to-overlook people who had faith in an extraordinary, miraculous God and stepped out to act on that faith.”12

The point of this chapter seems to be that God’s highest reward is wrapped up in the principle of Jabez’s prayer and even Paul is cited as proof that this should be pursued as in Philippians [which by the way Wilkinson says was Paul’s last epistle!]13 3:14,

Phil. 3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

Surely Wilkinson is correct: God desires that believers earnestly long for what He wants. But is the prayer of Jabez the essence and totality of what God wants from believers today under grace? Isn’t the prayer of Jabez that the believer would enjoy blessing and expanded/enlarged borders and deliverance from the evil one? When we analyze these components, it appears that the benefactor here becomes the one praying Jabez’s prayer. And we understand that God has always desired to bless those who would believe Him and obey His Word; see Hebrews 11:6:

Heb. 11:6 But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.

God’s Desire and Will for the Church Today

The Jabez Prayer places an emphasis which to me is really out of focus with what God desires first and foremost today. God’s prime desire today centers in and around what Paul wrote in Ephesians 1:15-23,

Eph. 1:15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

Eph. 1:16 Cease not to give thanks for you, making mention of you in my prayers;

Eph. 1:17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

Eph. 1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

Eph. 1:19 And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

Eph. 1:20 Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places],

Eph. 1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

Eph. 1:22 And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church,

Eph. 1:23 Which is his body, the fulness of him that filleth all in all.

Just to read these verses and contemplate what Paul is telling us that God the Father wants is awe-inspiring, is it not?! Actually, what we have here is part of Paul’s prayer for these Ephesians. And, since we’re dealing with the subject of prayer in this article, why not look at one of the classics available from the pen of Paul himself. How many believers have ever prayed this prayer? And if not, why not? Wouldn’t we all agree this would certainly be what God the Father desires and wants?

Throughout this prayer the references are pointed at, and focused upon, the Lord Jesus Christ, as we’ll note:

1) That believers might receive from the Father the knowledge of him [i.e. Christ], 1:17

2) That believers, being enlightened, would know the hope of his calling, and his inheritance in the saints, 1:18

3) And the exceeding greatness of his power who believe according to his mighty power, 1:19

4) Which the Father wrought when He raised Christ from the dead and set him at His own right hand in the heavenly places, 1:20

5) Far above all…not only in this world, but also in that which is to come, 1:21

6) All things put under his feet, gave him to be the head over all things to the church, 1:22

7) Which [i.e. church] is his body, the fulness of him that filleth all in all, 1:23

To emphasize the centrality of Christ in this prayer, we’ve italicized those words directly referring to our Lord Himself. If this were the only text from Paul that so emphasized our Lord Jesus Christ as the epitome of what God wants and desires today, it would be enough. But many are the similar Pauline texts that could be added to this one in Ephesians 1. Paul says it this way in Colossians 1:19 and 2:9,10:

Col. 1:19 For it pleased [the Father] that in him should all fulness dwell;

Col. 2:9 For in him dwelleth all the fulness of the Godhead bodily.

Col. 2:10 And ye are complete in him, which is the head of all principality and power:

The believer will not go astray by praying the prayers of Paul which are as equally inspired of the Holy Spirit as is the prayer of Jabez. Therefore, the issue is not which is more inspired but which is God’s emphasis today in this dispensation of His grace and the fulness of the glorified Christ.


“And God granted him that which he requested…” 1 Chronicles 4:10.

Wilkinson’s final chapter 7, is entitled: Making Jabez Mine. He challenges his readers to make the prayer of Jabez a treasured and life long habit. He suggests 6 steps to be followed, some each day, some once a week, others involving one’s family, friends, and local church. From the author’s personal experience, the Jabez Prayer and Principle is legitimate having contributed to his success in his personal life and ministry with Walk Thru the Bible, of which he is the founder and president. One cannot argue with the success of his ministry which he attributes to “God’s grace and Jabez praying….”14

Obviously Wilkinson does not suggest that all who [as does he] pray the Jabez prayer, will experience the ministry successes as he has. But, none the less, one cannot miss that he has written The Jabez Prayer as a norm and standard for other believers to follow.

My thesis in this critique of the book, The Jabez Prayer, has been that God’s principle in prayer and the breaking through to the blessed life is to be found in Paul’s letters to the Church, the Body of Christ. When we realize what the Jabez Prayer asks believers today to pray and practice, and when we realize what Paul’s grace teachings claim that believers already possess in Christ, it should be easy to respond accordingly in faith.

And one final prayer:

Eph. 3:14 For this cause I bow my knees unto the Father of our Lord Jesus Christ,

Eph. 3:15 Of whom the whole family in heaven and earth is named,

Eph. 3:16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

Eph. 3:17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

Eph. 3:18 May be able to comprehend with all saints what [is] the breadth, and length, and depth, and height;

Eph. 3:19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

Eph. 3:20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

Eph. 3:21 Unto him [be] glory in the church by Christ Jesus throughout all ages, world without end. Amen.


1. GodSpeed computer software, Strong’s listings, see under 1 Chronicles 4:10.

2. Keil and Delitzsch, Commentary on the Old Testament in Ten Volumes, Vol III, by C.F. Keil, William B. Eerdmans Publishing Company, Grand Rapids, MI, reprinted 1978, p. 88.

3. Dr. Bruce Wilkinson, The Prayer of Jabez, Multnomah Publishers, Sisters, Oregon, 2000, p. 30.

4. Ibid, p. 32.

5. Ibid, p. 46.

6. Ibid, p. 55.

7. From the Greek word for “gift” CHARISMA and thus applied to those who seek to revive that early Acts ministry of the Holy Spirit.

8. Ibid, p. 56.

9. Ibid, p. 64.

10. “Parallel” meaning: a truth that is similar but not identical, and therefore being of inter-dispensational application.

11. Ibid, p. 76.

12. Ibid, p. 77.

13. Your author holds that actually 2 Timothy was Paul’s final letter, see 2 Timothy 4:6 et al.

14. Ibid, p. 89.