2. Esther: Act 1

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Abstract

This lesson looks at the power of Esther’s influence and self control and her plan to speak on the behalf of her people because of Haman’s wicked plan.

Related Topics: Character Study, Women's Articles

3. Esther: Act 2

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Abstract

Much of the drama of Esther’s approach to the king hangs on “waiting,” which is discussed in this lesson. Learning to discern God’s timing is very important in our spiritual maturity.

4. Esther: The Grand Finale

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Abstract

The story of Esther does not end with her confrontation with Haman. The story is neatly tied together in the final chapter, with good winning over evil!

Related Topics: Character Study, Women's Articles

3. Joel: Introduction, Outline, and Argument

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Title

The book is universally called Joel after its author. The name means "Yahweh is God."

Author

Of the prophet Joel, we know nothing, except that he was the son of Pethuel (1:1), of whom nothing is known.

Date and Setting

It is debated whether Joel is one of the earliest prophets or the latest. Freeman summarizes well the critical arguments for a late date (Hobart Freeman, An Introduction to the Old Testament Prophets, pp.147-48). The strongest arguments, however, favor an early date. Some of the strongest refer to the enemies of Israel enumerated in the book. These were the Phoenicians, Philistines, Greeks and Sabeans (3:4-8). No mention is made of the later Assyrians and Babylonians. E. B. Pusey also gives strong argument for an early date by the direct quotations taken from Joel in the later prophets. Joel 3:16 is quoted in Amos 1:2; Joel 3:18 is quoted in Amos 9:13; and Joel 1:15 is quoted word for word in Isaiah 13:6 (E. B. Pusey, The Minor Prophets, 2 vols., 1:143-46).

The absence of the mention of a king in Joel is not unusual since Obadiah, Jonah, Nahum and Habakkuk are pre- exilic and do not mention a king either. Further, there was a period in Judah's history when Queen Athaliah had usurped the throne (841-35 B.C.) after the death of her husband, King Ahaziah. Joash was in seclusion for those years and, even after 835 B.C., was ruling under the regency of the high priest (2 Chron. 23). This may also help explain the prominence of the priests. Thus, we are on fairly safe ground, based on current information, to date the book at around 835 B.C.

It should also be noted as further evidence for an early date for the book that it is located in the Hebrew canon between Hosea and Amos. This indicates that Jewish tradition considered the book of early origin (Merrill F. Unger, Introductory Guide to the Old Testament, p. 377).

While Baal worship was outwardly defeated during the years when Jehoiada lived, the worship of the people was more outward and formal and did not originate from true heart repentance (cf. Joel 2:12, 13). This fact was made obvious years, later after Jehoiada died, when the people turned again to the worship of Baal.

The immediate occasion for the message of Joel seems to have been a locust swarm which invaded Judah sometime before Joel wrote. This ominous and catastrophic event provided the backdrop for Joel's call to repentance. Joel used this agricultural calamity as the picture of a yet future devastation which could be avoided by true repentance.

Problems

One of the major problems in the book concerns the description of the army in 2:2-11. Is Joel describing God's judgment in the form of another (most agree chapter one describes actual locusts) actual and literal locust plague? Or does he use locusts as a figure of a future invasion from the North?

In support of the literal view Freeman suggests the following arguments:

1. Locusts are an instrument of divine judgment (Deut. 28:38-39, 42; 1 Kings 8:37)

2. Joel's description fits the locust plague very well

3. The army destroys vegetation--like real locusts. There is no reference to death, plunder, or the destruction of cities and the taking of captives, like human armies do

4. The locusts are described as being like horses (2:4), chariots (2:5) and a mighty army (2:5), not vice versa. Thus, the description is of literal locusts

5. The "large and mighty army" (2:2) and "his army" (2:11) are in 2:25 identified with four kinds of literal locusts (Freeman, Introd. to OT Prophets, p. 153)

In support of the view that the locusts are a figure of a future invasion are the following considerations:

1. The imagery of this section goes far beyond a plague of locusts. Nations (pl.) are terrified (2:6). The assault includes the city and its houses, whereas locusts attack only vegetation (2:9). Locusts affect crops for one year; this army affects it for more than one year (2:25). This army does unprecedented damage, "such as never was of old nor ever will be in ages to come" (2:2)

2. The locusts of chapter one are used in chapter two as symbols and forerunners of a greater devastation at a later time. The prophet's use of symbolism explains how he can compare the locusts to a human army. Other Near Eastern parallels use locusts to compare with armies and vice versa (John A. Thompson, "Joel's Locusts in the Light of Near Eastern Parallels," Journal of Near Eastern Studies 14 (January 1955):52-55)

3. The invasion is from the North (2:20), but locusts always come from the South (Pusey, Minor Prophets p. 150). Further, the locusts are always driven in the direction of the wind, not in two different directions as this army will be (Pusey, Minor Prophets, p. 187). In this regard, the term translated "Northern" (NIV) is unsuitable to designate literal locusts (Freeman, Introd. to OT Prophets, p. 153)

In view of the above it seems best to see that the actual historical occurrence of a locust plague (chap. 1) is the occasion for Joel's prophecy. In his prophecy he may perhaps refer to the Assyrians or even the Babylonians, who both approached Israel from the North. However, the law of double reference must here apply for Joel's main subject is to call the people to repentance in view of the impending "Day of Yahweh," in which Yahweh will sovereignly call His people to repentance during a time of unique astronomical signs (2:10, 30, 31). Ultimately the book of Joel will find its fulfillment in the Great Tribulation, the time of Jacob's trouble, preceding the judgment of the nations (3:2) and the establishment of the millennial kingdom (3:10, 17-21).

The second major problem in the book concerns the fulfillment of Joel 2:28-32 (3:1-5 in the Hebrew Bible). Peter quotes this passage (Acts 2), and the question concerns the relationship of Joel's passage to the day of Pentecost. There are several views:

1. Joel's passage was fulfilled partially in his own day and was terminated at the day of Pentecost. This view was held by Grotius and some Jewish commentators but is largely rejected because the context of Joel is clearly eschatological (Freeman, Introd. to the OT Prophets, p. 154)

2. The Joel passage found fulfillment in Acts 2. E.J. Young is representative of this view. It should be rejected because the context of Joel is millennial, and the Spirit simply was not poured out on all flesh as Young assumes (Freeman, Introd. to the OT Prophets, p. 154)

3. The Joel passage is not fulfilled in Acts 2. Ryrie says concerning the Acts 2 passage, the fulfillment of this prophecy will be in the last days, immediately preceding the return of Christ, when all the particulars (e.g., [Joel 2:31] and Rev. 6:12) of the prophecy will come to pass. Peter reminded his hearers that knowing Joel's prophecy, they should have recognized what they were seeing as a work of the Spirit, not a result of drunkenness (Ryrie Study Bible note at Acts 2:16-21).

Elsewhere Ryrie has said that Peter used Joel 2 as a homiletical device to draw people's attention to the fact that the Holy Spirit, not drunkenness, explained what they had seen and to urge people to call on the name of the Lord (Joel 2:32; Acts 2:21) (Charles Ryrie, "The Significance of Pentecost," Bib. Sac. 112 [October-December 1955]:334). In a similar vein Applewhite goes a bit further and says that Peter's use of Joel was theological (Barry Applewhite, "Chronological Problems of Joel" [Th.M. thesis, DTS, 1976], p.45).

In support of this view it has been pointed out that Peter does not use the normal fulfillment formula like he did in Acts 1:16. The "This is that" (KJV) or "This is what was spoken" (NIV) could mean that the same Holy Spirit was at work in the outpouring on Pentecost. Further, it has been pointed out that the work of the Holy Spirit at Pentecost was His baptizing act to usher in the church age while the fulfillment of Joel 2 will be to usher in the millennium. Finally, it should be noted that the outpouring of the Holy Spirit in Joel will be fulfilled after Israel's national repentance. This view is correct as far as it goes but does not adequately explain the relationship between the day of Pentecost and Peter's use of Joel 2. The fourth view seems to solve this problem

4. Peter's use of Joel 2 is an illustration of the law of double reference. Peter in Acts 2 used Joel 2:28-32 as a proof that the advent of the Spirit on the day of Pentecost was the fulfillment of prophecy anticipated in Joel. This parallels Ezekiel 36:25-27, where the prophet prophesied the future ministry of the Spirit in promoting obedience to the decrees of God. This fulfillment actually fulfills the eschatological significance of the day of Pentecost (Acts 2). Similarly, Passover was fulfilled in the death of Christ. Thus, both the death of Christ and the advent of the Spirit fulfilled their respective antecedent feasts. They are not to be repeated. Both are fulfilled.

The second reference, however, refers to the experiential benefits or blessings that would follow national repentance. This fulfillment of Joel 2, in its larger context, will take place at a later time at the end of the Tribulation and will usher in the millennium and be accompanied by the signs in the heavens as seen in the seven bowls of the wrath of God (Rev. 16) just preceding the Second Advent of Christ.

Thus, it can be said that Peter used Joel to prove that the advent of the Spirit was the fulfillment of Old Testament prophecy and that "this" day of Pentecost was the fulfillment of the predicted "day of Pentecost" (Acts 2:1; Lev. 23:15-22). Peter also used the Joel passage to urge his hearers to repentance (Joel 2:32 and Acts 2:21, 38-41). Peter does not deal with the final fulfillment of Joel 2 in the coming day of national repentance following the signs in the heavens (Joel 2:30-31). These anticipated blessings of this event are dealt with in Joel 3 (chap. 4 in Heb.)

Theme and Purpose

Joel was written because of a locust plague (described in chap. 1) in order to call Israel to repentance (1:13-20; 2:12-17). The locust plague was only a forerunner of much greater judgment in the coming day of Yahweh. This judgment would take the form of an invading army (2:1-11) and devastating signs in the heavens (2:10, 30-31) followed by divine judgment in the nations (3:2, 12-16) and blessing for Israel (3:16-21).

Contribution to the Bible

Joel provides a framework for later prophetic development of the theme "day of Yahweh" (the LORD). All of the prophets build upon common themes of the call to repentance, judgment of the nations and eventual blessing for Israel.

Christ in Joel

Christ can be seen in His relation to the coming messianic blessing. It is possible, indeed probable, that 2:23 should be translated, "for he has given you a teacher for righteousness." If so, this is a reference to Messiah. The context clearly calls for Messiah's presence (2:26-27 and 2:32-3:2).

Summary Outline of Joel

I. The locust plague--calling for repentance	1:1-20
II. The invader from the North--calling for repentance	2:1-27
III. The day of Yahweh revealed	2:28-3:21

Outline of Joel

I. The locust plague--calling for repentance	1:1-20
A. The introduction	1:1
B. The invasion of locusts	1:2-4
C. The call to repentance	1:5-14
1. The appeal to the drunkards	1:5-7
2. The appeal to the people	1:8-12
3. The appeal to the priests	1:13
4. The appeal to the elders	1:14
D. The announcement of the day of Yahweh	1:15-20
II. The invader from the North--calling for repentance	2:1-27
A. The invasion described	2:1-11
1. The warning concerning the day of Yahweh	2:1-2
2. The destruction of that day	2:3
3. The description of the invader	2:4-9
4. The circumstances of invasion	2:10-11
B. The call to repentance	2:12-17
C. Yahweh's answer	2:18-27
1. Blessing for Israel	2:18-19
2. Removal of the invaders	2:20
3. Restoration of blessings	2:21-27
III. The day of Yahweh revealed (Heb text: 3:1-4:21)	2:28-3:21
A. The advent of the Spirit	2:29
B. The signs in the heavens	2:30-31
C. The regathering of Israel to the land	2:32
D. The judgment and the blessing	3:1-21
1. Judgment on the nations	3:1-16a
a. Judgment declared	3:1-2
b. The reason for judgment	3:3-8
c. The proclamation of judgment	3:9-12
d. The execution of judgment	3:13-16a
2. Blessing upon Israel	3:16b-21
a. Israel's protection	3:16b-17
b. Israel's blessings	3:18
c. Israel's enemies	3:19
d. Israel's permanence	3:20
e. Israel's pardon	3:21a
f. Yahweh's presence	3:21b

Argument of Joel

Joel opened his message with a statement that the desolation of the locust plague was unforgettable (1:1-3). The successive waves of locusts totally destroyed all vegetation (1:4). This set the stage for an appeal to the drunkards, who had no wine (1:5-7). The land was not productive (1:8-10); rather, drought conditions prevailed (1:11-12). The priests were urged to lead the nation (1:13) in fasting and calling the elders of the people to repentance and supplication to Yahweh (1:14).

If Israel did not repent, there would come a day in which Yahweh will deal very severely with His people (1:15- 20). There would be no food; joy and gladness would depart; crops would not grow; granaries would be unused; the livestock would suffer from lack of pasture; range fires would devastate; and there would be no water in the empty stream beds.

The past locust plague provided the background for the future invader (2:1-11) from the North (2:20). This desolation has a double reference, not only to a future Assyrian or Babylonian invasion, but most especially to the climactic invasion during the campaign of Armageddon in the distant future. This day of Yahweh will be one of darkness, gloom and cloudy blackness (2:2). The earth will shake. The sun and moon will be darkened and the stars no longer shine (2:10). Yahweh is sovereign and will use this army to accomplish His awesome purpose (2:11).

Therefore, now is the time for repentance (2:12- 17). In that great day when God intervenes for His people, He will send prosperity to Israel, and no longer will Israel be an object of scorn to the nations (2:18-19). This invading army from the North will be driven out, part into the Dead Sea and part into the Mediterranean Sea, resulting in their total destruction (2:20).

Israel need not fear, for Yahweh will do great things for His people (2:20b). Rain will once again fall on the land; a Teacher of Righteousness (the Messiah) will accompany the prosperity. (It is also possible to render the phrase "in righteousness the autumn rains" for better parallelism.) Israel will live in prosperity and never again be shamed (2:27).

After all the desolation of the foreign invader, Yahweh will respond on behalf of His people by sending His Spirit (2:28-29). This again has a double reference. First, it applied to the day of Pentecost, which was completely fulfilled in Acts 2. Second, it refers to the time at the beginning of the millennium when the Spirit will be poured out on the entire believing remnant who has survived the Tribulation. It is this remnant who will see the accompanying signs in the heavens (2:30-31) during those climactic days before the return of Messiah. At that time everyone who calls on the name of the Lord will be saved (2:32). Israel will be restored in that great day, and all nations will be summoned for judgment (3:1-2; cf. Matt. 25:31-46). Meanwhile, Israel's enemies will be called to account for their treatment of Israel in the day of the prophet (3:4-8).

Judgment is to be proclaimed among the nations. They should beat the implements of agriculture into weapons of warfare and assemble in the valley of Jehoshaphat to stand accountable for their treatment of Israel and for their wickedness before God (3:9-13; cf. Rev. 19). They will be judged (3:14-16a) but Israel will be secure (3:16b). Jerusalem will be holy (3:17), and prosperity will once again flow into the barren land of Israel (3:18; Ezek. 47). Israel's enemies will be punished (3:19), but Judah will be inhabited forever, a forgiven people (3:20-21). In that day the shout of worship will resound through the whole earth, "Yahweh dwells in Zion!"

Related Topics: Introductions, Arguments, Outlines

2. Introduction to Proverbs

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Title

The book is named after its principal contributor, Solomon. Its Hebrew title is מִ֭שְׁלֵי שְׁלֹמֹ֣ה the Proverbs of Solomon. The Greek retained the title Παροιμίαι Σαλωμῶντος (Paroimiai Solomontos). The Latin dropped the name of Solomon to call it the Book of Proverbs (Liber Proverbiorum). In the rabbinical writings it was called sepher hokhmah, the Book of Wisdom.

Authors

The book begins with a statement that attributes the book to Solomon, son of David and king of Israel (971-31 B.C.). His name is repeated again in 10:1 and 25:1, indicating that those sections also involved his authorship. Other authors are also mentioned. There are the thirty sayings of the wise (22:17-24:22) and the further sayings of the wise (24:23-34). In addition, we are told that the men of Hezekiah, apparently scribes, were responsible for copying the section from 25:1-29:27. Augur, son of Jakeh, was responsible for 30:1-33, while King Lemuel wrote 31:1-9. The author of the epilogue (31:10-31) is unknown, unless it too originated in the teachings of King Lemuel's mother.

Date

The proverbs written by Solomon date to his reign (971-31 B.C.). The role of Hezekiah's men (25:1) indicates that important sections were compiled from that king's period (715-686 B.C.). Perhaps it was during this same period that the sayings of the wise (22:17-24:22; 24:23-34) were added. The same could also be said for chapters 30 and 31, though evidence of a conclusive nature is lacking. It is known that during the spiritual revival led by Hezekiah there was a great interest in the writings of David and Asaph (2 Chron. 29:30).

Wisdom Literature

The traditional Jewish division of the Old Testament included the Law, the Prophets and the Writings. The wisdom books (Job, Proverbs and Ecclesiastes) were associated with Psalms in the third section, the Writings, which were a reflection of the wisdom of wise men or sages, who were an important force in Israelite society (Jer. 18:18). These men were called on to give advice to kings and instruct the young.

The poetic structure of much of the wisdom literature is unique and needs to be explained. The rhyme and meter associated with western poetry does not seem to be prominent in the Hebrew wisdom literature. While that issue is debated by scholars, there is general agreement that parallelism is the dominant force.

Usually there are two poetic lines in a verse, but occasionally three or more may be used. The relationship of the second line to the first can usually be assigned to one of four categories:

1. Comparative (synonymous) parallelism, in which the second line repeats the idea of the first line in different words. This can be total (Show me your ways, O LORD/Teach me your paths.) or partial, where part of the first line is understood in the second (1:9). Comparative parallelisms (along with continuous, connected poems) are used consistently in Proverbs 1-9. This same form is used in the conclusion of the book (31:1-31)

2. Contrasting (antithetic) parallelism, in which the second line is the opposite of the first line (10:7). Most of chapters 10-15 and 28-29 fit this category

3. Climactic (complementary) parallelism repeats the thought of the first line and completes it (See Ps. 92:10)

4. Completion (formal or synthetic) parallelism has no parallelism of thought but continues the thought of the first line. This can be in the form of a result (3:6; 16:3) or a further description (6:12; 15:3). Included in this category are the better . . . than (12:9, etc.) and how much worse or how much more verses (11:31; 15:11, etc.). Most of 16:1-22:16 have either completion or comparative parallelism. Nearly all of 22:17-24:22 uses completion parallelism (except 24:16). The same is true of 30:1-33, where all but three of the sayings are of the completion type. A specific kind of completion parallelism is emblematic parallelism, where one line illumines the other by a simile or a metaphor (See 10:26; 25:12,23.)

Buzzell concludes with a helpful idea when he says,

Usually, though not always, the second line in a two-line parallelism does more than merely repeat the words or thought of the first line. The second line may expand the first, or complete it, define it, emphasize it, be more significant than it, enlarge on it, be the opposite of it, an alternative to it, or a counterpart of it.¹

This pattern in which the second line is underscored is what James L. Kugel calls “A, and what’s more, B” (The Idea of Biblical Poetry: Parallelism and Its History. New Haven, Conn.: Yale University Press, 1981, pp. 7-27, esp. p. 13).

Purpose and Theme

The purposes of the book are given in its prologue (1:1-7). Simply stated in the two lines of poetry in 1:2, they are:

1. To teach the moral foundation of successful living (for attaining wisdom and discipline)

This is developed in verses 3-5. The word חָכְמָ֣ה wisdom is best defined as the skill of living in conformity with the principles of God's Word. This practical aspect is typical of the book with its emphasis on מִ֭שְׁלֵי (proverbs). These short, pithy observations on life are generalizations and thus not intended to be taken as divine promises or without exception. (See 3:9-10). They do not have the universality of the ten commandments, nor the theological precision of the Apostle Paul’s writings. In research for my dissertation I found an article that captured this concept very well. It was “Barking Dogs Never Bite—Except Now and Then.”

The word מוּסָר (discipline) is correction which results in education. This kind of education is illustrated by עָרְמָ֑ה prudence (v. 4), which is training so as not to be taken in by the world. This is shown, for example, by the lengthy discourses on the ways of the prostitute (chaps. 5 and 7). This attitude demands a teachable spirit (1:5), which is necessary for successful living. From this perspective Proverbs contains “general principles of right living.”

2. To give understanding and mental perception (1:2b, 6)

This understanding (בִּינָה bî∙nā(h)) is a gift from God, but it does not come automatically. The possession of it requires a persistent diligence. It is more than IQ; it connotes character . . . (Theological Wordbook of the Old Testament, s.v. בִּין, by Louis Goldberg, #239c). Thus, Proverbs is designed to teach a young person how to think God's thoughts, to see life through God's eyes and thereby to grow into that place where someday he will be among the wise

The motto of the book is stated in 1:7: The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline. One is neither educated nor prepared to live wisely until he begins with a proper relationship to God. “Fear,” of course, does not refer to a cringing terror but rather is a healthy, awestruck awareness that God is eternal, uncreated absolute holiness, justice and mercy, etc., and we are after all only sinful, finite creatures in need of the grace of God. Unless this attitude is caught, there is no real basis for education. In fact, failing to grasp this concept makes us no more than a fool (see the word study below in the topic arrangement), who despises wisdom and discipline. In our society even many highly “educated” people have not learned the first thing about true education and wisdom from God’s perspective. They are, according to Proverbs, fools, who have left God out of their lives. Such a life is neither beautiful nor skillful. In the end it will be demonstrated that in reality such a life is really grotesque and ugly. It may not be clearly seen on a day to day basis; but, in the long term, it will be demonstrated that God's viewpoint was right all along (chap. 9).

Structure

Following the prologue (1:1-7) Solomon has written a lengthy introduction to the book (1:8-9:18). This divides into about ten exhortations to embrace wisdom, the superior way. (For a grouping into four main subjects see the NIV Study Bible, p. 945). A key feature of these discourses is the personification of wisdom and folly as women who call out to young men to follow their respective ways.

The main body of the book is devoted to the proverbs themselves (10:1-22:16; 25:1-29:27), and in this paper they are arranged thematically. This is designed as a study/preaching aid and not in any way an attempt to improve on the divine arrangement.

The book of Proverbs also includes the thirty sayings of the wise (22:17-24:22) and some additional sayings (24:23-34). These are longer than the typical two line sayings characteristic of the main body.

The last two chapters serve as an appendix to the book. The words of Agur are noted for their inclusion of the numerical proverbs (30:1-33). The words of King Lemuel (31:1-9) conclude the book, except for the epilogue. This epilogue is an impressive acrostic poem honoring the wife of noble character, which, as Wolf points out, is surprising in a book addressed to young men. She, however, epitomizes many of the qualities and values identified with wisdom throughout the book. This epilogue may have a further twofold purpose: (1) This section counsels young men on what to look for in a wife, and (2) it may, in a subtle way, be a return to the theme of chapters 1-9 to remind the young man once again to marry Lady Wisdom (NIV Study Bible, p. 945).

OUTLINE AND THEMATIC ARRANGEMENT OF PROVERBS

(Outline of chapters 1-9 adapted²)

1A. Introduction	1:1-9:18
1B. Prologue: Author, purpose and theme	1:1-7
1C. Author: The Proverbs of Solomon, son of David, king of Israel	1:1
2C. Purpose:
1D. To teach the moral foundation of successful living:	1:2a,3-5
1E. To acquire disciplined success	1:3
2E. To give training to the young	1:4
3E. To help the wise grow	1:5
2D. To give understanding and mental perception	1:2b,6
1E. For understanding words of insight	1:2b
2E. For understanding proverbs and parables, the sayings and riddles of the wise.	1:6
3C. Theme: The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.	1:7
2B. Ten exhortations to embrace wisdom	1:8-9:18
1C. Warning against enticement	1:8-19
1D. Exhortation to listen	1:8-10
2D. Description of the criminal mind	1:11-14
3D. Admonition to avoid the criminal	1:15
4D. Reasons to avoid the criminal	1:16-19
1E. Their sinning easily
2E. Their shedding of blood
3E. Their being more stupid than birds
2C. Warning against rejecting wisdom	1:20-33
1D. The invitation of wisdom	1:20-23
1E. The cry of wisdom	1:20-21
2E. The appeal to fools	1:22
3E. The blessing of response	1:23
2D. The consequences of rejecting wisdom	1:24-32
1E. The appeal rejected	1:24-25
2E. The consequences of calamity	1:26-27
3E. The unavailability of wisdom	1:28-30
4E. The fruit of folly	1:31-32
3D. The blessings of listening to wisdom	1:33
3C. The moral benefits of wisdom	2:1-22
1D. The conditions of obtaining wisdom	2:1-4
1E. Listening to parents	2:1-2
2E. Seeking it diligently	2:3-4
2D. The consequences of obtaining wisdom	2:5-22
1E. Finding the knowledge of God	2:5-8
2E. Discerning the right ethical conduct	2:9-22
1F. The promise	2:9-11
2F. The purpose	2:12-22
1G. Protection from evil men	2:12-15
2G. Protection from the evil woman	2:16-19
3G. Walking in the ways of good men	2:20-22
4C. The successful life given by wisdom	3:1-35
1D. Introduction: Two benefits of wisdom	3:1-4
1E. Long and prosperous life
2E. Favor with God and man
2D. Exhortation to a right relationship with the Lord	3:5-12
1E. Trusting Him	3:5-6
2E. Fearing Him	3:7-8
3E. Honoring Him	3:9-10
4E. Not despising His discipline	3:11-12
3D. Exhortation to preserve wisdom	3:13-26
1E. The blessing of wisdom	3:13-18
1F. Surpasses materialism	3:13-15
2F. Offers a long, prosperous life	3:16
3F. Brings pleasant tranquility	3:17
4F. Yields life and happiness	3:18
2E. The creation coming by wisdom	3:19-20
3E. Wisdom leading to life and security	3:21-26
4D. Exhortation to a right relationship with one's neighbor	3:27-35
1E. The needy neighbor	3:27-28
2E. The innocent neighbor	3:29-30
3E. The wicked neighbor	3:31-35
5C. The supreme value of wisdom	4:1-27
1D. Exhortation and motivation to put wisdom first	4:1-9
2D. Admonition to choose the way of righteousness and to avoid the way of wickedness	4:10-19
1E. The way of wisdom	4:10-13
2E. The way of wickedness	4:14-17
3E. Summary of contrast	4:18-19
3D. Admonition to self-discipline	4:20-27
6C. Warning against adultery	5:1-23
1D. Admonition to pay attention	5:1-3
2D. Description of an adulteress	5:3-6
3D. Warning about the price of unchastity	5:7-14
4D. Encouragement to enjoy one's God-given wife	5:15-20
5D. Final judgment given by God	5:21-23
7C. Warnings against three follies and abominations	6:1-19
1D. The three follies	6:1-15
1E. Putting up security for a stranger	6:1-5
2E. Being lazy	6:6-11
3E. Being a scoundrel or villain	6:12-15
2D. The seven abominations (arising out of 6:12-15)	6:16-19
8C. The folly of being seduced by an adulteress	6:20-7:27
1D. The foolishness of adultery	6:20-35
2D. The warning against the adulteress	7:1-27
1E. Introductory exhortation	7:1-5
2E. Observation of a seduction	7:6-23
1F. The setting	7:6-9
2F. Her behavior	7:10-12
3F. Her solicitation	7:13-20
4F. The cost of acceptance	7:21-23
3E. The moral from the father	7:24-27
9C. The story of wisdom	8:1-36
1D. The appeal of wisdom	8:1-5
2D. The moral excellence of wisdom	8:6-11
3D. The rewards of wisdom	8:12-21
4D. The priority of wisdom (Christ?)	8:22-31
5D. Epilogue	8:32-36
10C. The invitation of wisdom and folly	9:1-18
1D. The invitation of wisdom	9:1-6
2D. The summary of wisdom`s benefit	9:7-12
1E. Encouragement to accept wisdom's invitation	9:7-9
2E. Wisdom in a nutshell	9:10-12
1F. The origin of wisdom	9:10
2F. The longevity of wisdom	9:11
3F. The responsibility of wisdom	9:12
3D. The invitation of folly	9:13-18
1A. Introduction	1:1-9:18
1B. Prologue: Author, purpose and theme	1:1-7
1C. Author: The Proverbs of Solomon, son of David, king of Israel	1:1
2C. Purpose:
1D. To teach the moral foundation of successful living:	1:2a,3-5
1E. To acquire disciplined success	1:3
2E. To give training to the young	1:4
3E. To help the wise grow	1:5
2D. To give understanding and mental perception	1:2b,6
1E. For understanding words of insight	1:2b
2E. For understanding proverbs and parables, the sayings and riddles of the wise.	1:6
3C. Theme: The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.	1:7
2B. Ten exhortations to embrace wisdom	1:8-9:18
1C. Warning against enticement	1:8-19
1D. Exhortation to listen	1:8-10
2D. Description of the criminal mind	1:11-14
3D. Admonition to avoid the criminal	1:15
4D. Reasons to avoid the criminal	1:16-19
1E. Their sinning easily
2E. Their shedding of blood
3E. Their being more stupid than birds
2C. Warning against rejecting wisdom	1:20-33
1D. The invitation of wisdom	1:20-23
1E. The cry of wisdom	1:20-21
2E. The appeal to fools	1:22
3E. The blessing of response	1:23
2D. The consequences of rejecting wisdom	1:24-32
1E. The appeal rejected	1:24-25
2E. The consequences of calamity	1:26-27
3E. The unavailability of wisdom	1:28-30
4E. The fruit of folly	1:31-32
3D. The blessings of listening to wisdom	1:33
3C. The moral benefits of wisdom	2:1-22
1D. The conditions of obtaining wisdom	2:1-4
1E. Listening to parents	2:1-2
2E. Seeking it diligently	2:3-4
2D. The consequences of obtaining wisdom	2:5-22
1E. Finding the knowledge of God	2:5-8
2E. Discerning the right ethical conduct	2:9-22
1F. The promise	2:9-11
2F. The purpose	2:12-22
1G. Protection from evil men	2:12-15
2G. Protection from the evil woman	2:16-19
3G. Walking in the ways of good men	2:20-22
4C. The successful life given by wisdom	3:1-35
1D. Introduction: Two benefits of wisdom	3:1-4
1E. Long and prosperous life
2E. Favor with God and man
2D. Exhortation to a right relationship with the Lord	3:5-12
1E. Trusting Him	3:5-6
2E. Fearing Him	3:7-8
3E. Honoring Him	3:9-10
4E. Not despising His discipline	3:11-12
3D. Exhortation to preserve wisdom	3:13-26
1E. The blessing of wisdom	3:13-18
1F. Surpasses materialism	3:13-15
2F. Offers a long, prosperous life	3:16
3F. Brings pleasant tranquility	3:17
4F. Yields life and happiness	3:18
2E. The creation coming by wisdom	3:19-20
3E. Wisdom leading to life and security	3:21-26
4D. Exhortation to a right relationship with one's neighbor	3:27-35
1E. The needy neighbor	3:27-28
2E. The innocent neighbor	3:29-30
3E. The wicked neighbor	3:31-35
5C. The supreme value of wisdom	4:1-27
1D. Exhortation and motivation to put wisdom first	4:1-9
2D. Admonition to choose the way of righteousness and to avoid the way of wickedness	4:10-19
1E. The way of wisdom	4:10-13
2E. The way of wickedness	4:14-17
3E. Summary of contrast	4:18-19
3D. Admonition to self-discipline	4:20-27
6C. Warning against adultery	5:1-23
1D. Admonition to pay attention	5:1-3
2D. Description of an adulteress	5:3-6
3D. Warning about the price of unchastity	5:7-14
4D. Encouragement to enjoy one's God-given wife	5:15-20
5D. Final judgment given by God	5:21-23
7C. Warnings against three follies and abominations	6:1-19
1D. The three follies	6:1-15
1E. Putting up security for a stranger	6:1-5
2E. Being lazy	6:6-11
3E. Being a scoundrel or villain	6:12-15
2D. The seven abominations (arising out of 6:12-15)	6:16-19
8C. The folly of being seduced by an adulteress	6:20-7:27
1D. The foolishness of adultery	6:20-35
2D. The warning against the adulteress	7:1-27
1E. Introductory exhortation	7:1-5
2E. Observation of a seduction	7:6-23
1F. The setting	7:6-9
2F. Her behavior	7:10-12
3F. Her solicitation	7:13-20
4F. The cost of acceptance	7:21-23
3E. The moral from the father	7:24-27
9C. The story of wisdom	8:1-36
1D. The appeal of wisdom	8:1-5
2D. The moral excellence of wisdom	8:6-11
3D. The rewards of wisdom	8:12-21
4D. The priority of wisdom (Christ?)	8:22-31
5D. Epilogue	8:32-36
10C. The invitation of wisdom and folly	9:1-18
1D. The invitation of wisdom	9:1-6
2D. The summary of wisdom`s benefit	9:7-12
1E. Encouragement to accept wisdom's invitation	9:7-9
2E. Wisdom in a nutshell	9:10-12
1F. The origin of wisdom	9:10
2F. The longevity of wisdom	9:11
3F. The responsibility of wisdom	9:12
3D. The invitation of folly	9:13-18

2A. Topical arrangement of proverbs by Solomon and proverbs copied by Hezekiah's men (quoted from the NET BIBLE³)

10:1-22:6

and 25:1-29:27

ADULTERY

22:14 The mouth of an adulteress is like a deep pit;

the one against whom the Lord is angry will fall into it.

29:3 The man who loves wisdom brings joy to his father,

but whoever associates with prostitutes wastes his wealth.

See also: 2:16-19; 5:1-23; 6:20-7:27; 23:26-28; 30:20

ADVICE/COUNSEL

11:14 When there is no guidance a nation falls,

but there is success in the abundance of counselors.

12:5 The plans of the righteous are just;

the counsels of the wicked are deceitful.

12:15 The way of a fool is right in his own opinion,

but the one who listens to advice is wise.

13:10 With pride comes only contention,

but wisdom is with the well-advised.

15:12 The scorner does not love one who corrects him;

he will not go to the wise.

15:22 Plans fail when there is no counsel,

but with abundant advisers they are established.

19:20 Listen to advice and receive discipline,

that you may become wise by the end of your life.

20:18 Plans are established by counsel,

so make war with guidance.

27:9 Ointment and incense make the heart rejoice,

likewise the sweetness of one’s friend from sincere counsel.

ALCOHOL

20:1 Wine is a mocker and strong drink is a brawler;

whoever goes astray by them is not wise.

21:17 The one who loves pleasure will be a poor person;

whoever loves wine and anointing oil will not be rich.

1. Introduction to Genesis

Related Media

The English title comes from the Greek Septuagint translation of the Hebrew (3rd cent. B.C.) and means "origin, birth or generation." The Hebrew title is áøàùéú (from øÅàùÑÄéú [reshiyth /ray·sheeth/) taken from the opening word translated "in the beginning."

Author

The earliest extant records universally attribute the book to Moses. Deuteronomy 1:8; 2 Kings 13:23 and 1 Chronicles 1:1 allude to Genesis as part of the Law of Moses. (Cf. also Matt. 19:4-8; Luke 16:29-31; 24:27; John 5:46-47; 7:19, 23.)

Internally, the book is a literary whole, unified in thematic development. In addition, the story of Joseph reveals several evidences of Egyptian local color. (39:4; 40:9-11 and 41:40 have all been illuminated by archaeological discoveries in Egypt.) Educated by the Egyptians, Moses could have written in several languages and scripts.

His first book serves as an incredible introduction not only to Exodus but also to the whole of the Bible. Mosaic authorship can be safely assumed. Increasing archaeological data has served to confirm Mosaic authorship and embarrass those who have argued against it. A case in point is the fact that it has now been demonstrated that writing was very old by 1500 B.C. instead of unknown as the critics had once claimed.

Date and Setting

The exact date is not given, but Moses could have used any number of written or oral records and most likely wrote it in the wilderness of Sinai after the Exodus in 1445 B.C. (There is voluminous literature written regarding the date of the book. An early date is assumed here.) As Israel became a nation, they needed teaching on the origin, not only of the human race, but also of the nations they would face in Canaan (chap. 10). Especially did they need to know of the covenant made with Abraham, which, among other promises, gave them the land of the Canaanites. The prophecy given to Abraham (15:15-16) not only promised their return but also implied God's will to destroy the wicked inhabitants, whose time for judgment had come. The nation of Israel had, as it were, been born in the womb of Egypt. They needed to recognize their roots as being in the land to which they were going. This should have produced faith that as God had cared for the Patriarchs, so He would care for the nation. The book concludes with a further prediction of the national destiny by Joseph's request to return his bones to the land of their inheritance (50:25).

Theme and Purpose

The book begins with basic material on the beginning of the earth, the birds, the fish, the animals and, finally, the crown of Creation--man. J. Sidlow Baxter has suggested that verse one provides a refutation of six principal false philosophies popular throughout history:

"In the beginning God"--that denies Atheism with its doctrine of no God.

"In the beginning God"--that denies Polytheism with its doctrine of many gods.

"In the beginning God created"--that denies Fatalism with its doctrine of chance.

"In the beginning God created--that denies Evolution with its doctrine of infinite becoming.

"God created heaven and earth"--that denies Pantheism which makes God and the universe identical.

"God created heaven and earth"--that denies Materialism which asserts the eternity of matter. (Baxter, Explore the Book, p. 34.)

More specifically, the book's theme revolves around how God chose one man out of all the nations, through whom He would make a nation to bless all nations. Chapters 1-11 (20%) cover over two thousand years of history from Creation to about 2135 B.C. (obviously this date is subject to debate, but is simply taking the literal date from the book itself. Obviously, other dating systems can be considered), when Abraham was born. Chapters 12-50 (80%) cover less than three hundred years. (Joseph died about 1837 B.C.) Thus, the book is selective, thematic history, not a broad "story of mankind."

In addition, the book was written to prepare Israel to understand their patriarchal roots and their divine destiny as possessors of the land of the Canaanites. Gene sis was thus written to build the faith of a "slave" people that they might become a mighty nation by depending upon God.

Contribution to the Bible

Genesis provides the foundation upon which the entire Bible is built. Without it, redemption's story would have no historical basis. It provides the plot of the biblical "drama" which climaxes in the book of Revelation. Scroggie says it well when he comments,

As to scope, GENESIS tells us the beginning of everything, except God. The beginning of the universe, of life, of man, of the sabbath, of covenants, of nomenclature, of marriage, of sin, of redemption, of death, of family life, of sacrifices, of nations, of government, of music, of literature, of art, of agriculture, of mechanics, of cities, and of languages; indeed, of everything we know. As to its limits, it is only the beginning; there is here no finality (Scroggie, Know Your Bible, p. 21).

Christ in Genesis

Christ is the Seed of the woman (3:15), the Seed of Abraham (12:3) and the Shiloh descended from Judah (49:10). Christ is also the Life-giver in contrast to Adam who brought death (Rom. 5:12; 1 Cor. 15:21-22). Christ is the ultimate object to whom the sacrifices point (Gen. 3:21;John 1:29). In addition, the "sacrifice" of Isaac points to the death of Christ, who was the Lamb provided by God (Gen. 22). Christ is also prefigured in Melchizedek, to whom Abraham paid tithes (Gen. 14:18-20; Ps. 110:1; Heb. 7:1-17). Joseph's life is also at least an illustration of Christ. Both were the objects of their father's love; both were hated and rejected by those closest to them; both were sold for a price, condemned as innocent and raised from humiliation to blessing by the power of God.

SUMMARY OUTLINE OF GENESIS

[note to editors: the following uses the system promoted by the late Harold Hoehner. My intention was to convert these to the more common system using I, A etc). I have simply not had time to convert these in preparation for placing on the web. I don't mind leaving it but to the some people this format could be confusing?]

1A. Introduction--Creation 1

2A. The history of mankind up to Abraham 2-11

1B. The story of the heavens and the earth 2-4

1C. The garden and the people 2

2C. The fall and the curse 3

3C. The children and civilization 4

2B. The story of Adam 5

3B. The story of Noah 6-9

4B. The table of nations 10

5B. The tower of Babel 11

3A. The history of Abraham and his descendants 12-50

1B. The story of Abraham 12-25a

1C. Abraham's call 12

2C. Lot's choice 13

3C. Lot's deliverance 14

4C. Abrahamic covenant 15

5C. Abraham's failure 16

6C. Isaac promised 17

7C. Abraham's intercession 18

8C. Sodom's destruction 19

9C. Abraham's lapse 20

10C. Isaac's birth 21

11C. Isaac's sacrifice 22

12C. Sarah's death 23

13C. Isaac's bride 24

14C. Abraham's remarriage and death 25a

2B. The story of Ishmael--rejected 25b

3B. The story of Isaac--chosen 25c-35

1C. Isaac's twin sons 25c

2C. Isaac's life 26

3C. Jacob's deception 27

4C. Jacob's flight and dream 28

5C. Jacob's marriage and children 29-30

6C. Jacob's return to Canaan 31

7C. Jacob's peace with Esau 32-33

8C. Dinah's compromise 34

9C. Jacob in Bethel 35

4B. The story of Esau-rejected 36

5B. The story of Jacob's sons--chosen 37-50

1C. Joseph's dreams and slavery in Egypt 37

2C. Judah's sin 38

3C. Joseph's purity and imprisonment 39

4C. The cupbearer and the baker 40

5C. Judah's elevation and the famine 41

6C. The arrival of Joseph's brothers 42

7C. The return of Joseph's brothers 43

8C. The testing of Joseph's brothers 44

9C. The reconciliation of Joseph's brothers 45

10C. Jacob in Egypt 46

11C. Joseph's preservation of Egypt 47

12C. Jacob's blessing of Joseph 48

13C. Jacob's blessing of his sons 49

14C. Jacob's death 50

OUTLINE OF GENESIS

1A. Introduction 1:1-2:3

1B. The beginning of Creation 1:1-2

2B. The six days of Creation 1:3-31

1C. Day one--the light 1:3-5

2C. Day two--atmosphere and seas 1:6-8

3C. Day three--land and vegetation 1:9-13

4C. Day four--the lights for the earth 1:14-19

5C. Day five--water creatures and birds of the air 1:20-23

6C. Day six--land animals and man 1:24-31

3B. The seventh day 2:1-3

2A. The history of mankind up to Abraham 2:4-11:26

1B. The story of the heavens and the earth 2:4-4:26

1C. The garden for man 2:4-14

2C. The first couple 2:15-25

1D. The command 2:15-17

2D. The suitable counterpart 2:18-25

3C. The Fall 3:1-13

1D. The temptation 3:1-5

2D. The disobedience 3:6

3D. The result 3:7-13

4C. The curse 3:14-19

1D. Of the serpent 3:14-15

2D. Of the woman 3:16

3D. Of the man 3:17-19

5C. The consequences 3:20-24

1D. The exercise of faith 3:20

2D. The clothing by sacrifice 3:21

3D. The banishment from the garden 3:22-24

6C. The children 4:1-26

1D. Two kinds of men 4:1-2

2D. Two approaches to God 4:3-4

3D. Rejection by God 4:5

4D. Grace extended by faith 4:6-7

5D. Grace refused by Cain 4:8-9

6D. Sin punished 4:10-15

7D. Cainite civilization 4:16-24

8D. Sethite beginning 4:25-26

2B. The story of Adam 5:1-6:8

1C. The reign of death 5:1-32

2C. The setting for destruction 6:1-8

1D. The warning 6:1-3

2D. The wickedness 6:4-7

3D. The acceptance 6:8

3B. The story of Noah 6:9-29

1C. The preparation of the ark 6:9-22

2C. The destruction by the Flood 7:1-8:19

1D. The preservation of the faithful 7:1-16

2D. The judgment upon the faithless 7:17-24

3D. The waiting for the word of God 8:1-17

4D. The exit of the saved 8:18-19

3C. The covenant with Noah 8:20-9:17

1D. The worship of the saved 8:20

2D. The divine promise 8:21-22

3D. The divine blessing 9:1

4D. The change in man's relation to animals 9:2-4

5D. The establishing of capital punishment 9:5-6

6D. The blessing repeated 9:7

7D. The universal covenant sign 9:8-17

4C. The conditions after the Flood 9:18-28

4B. The story of the sons of Noah 10:1-11:18

1C. The descendants of Japheth 10:2-5

2C. The descendants of Ham 10:6-20

3C. The descendants of Shem 10:21-32

4C. The division of tongues 11:1-9

5B. The story of Shem 11:10-26

3A. The history of Abraham and his descendants 11:27-50:26

1B. The story of Abraham 11:27-25:11

1C. Terah's story 11:27-32

2C. Abraham before Isaac 12:1-20:18

1D. The promise to Abraham 12:1-3

2D. Abraham's traveling to Canaan 12:4-9

3D. Abraham's failure in Egypt 12:10-20

4D. Separation from Lot 13:1-18

5D. Rescue of Lot 14:1-24

1E. The rescue 14:1-16

2E. The blessing 14:17-24

6D. Abrahamic covenant confirmed 15:1-21

1E. The response of faith 15:1-6

2E. The unilateral covenant--land 15:7-21

7D. Hagar and Ishmael 16:1-16

8D. The covenant of circumcision-seed 17:1-27

9D. The three visitors who destroy Sodom 18:1-19:38

1E. A son promised to Sarah 18:1-15

2E. Abraham interceding for Sodom 18:16-33

3E. Angels inspecting Sodom 19:1-11

4E. Angels delivering Lot 19:12-22

5E. Sodom destroyed 19:23-29

6E. Lot and his daughters 19:30-38

10D. Abraham's failure in Gerar 20:1-18

3C. Abraham and Isaac 21:1-22:19

1D. The birth of Isaac 21:1-7

2D. The removal of Ishmael 21:8-21

3D. The treaty at Beersheba 21:22-34

4D. The offering of Isaac 22:1-19

4C. Abraham until death 22:20-25:11

1D. Nahor's sons 22:20-24

2D. Sarah's death 23:1-20

3D. Isaac's bride 24:1-67

1E. The promise of the servant 24:1-9

2E. The test by the servant 24:10-21

3E. The reception of the servant 24:22-33

4E. The story by the servant 24:34-49

5E. The success of the servant 24:50-61

6E. The bride for Isaac 24:62-67

4D. Abraham's marriage to Keturah 25:1-6

5D. Abraham's death 25:7-11

2B. The story of rejected Ishmael 25:12-18

3B. The story of chosen Isaac 25:19-35:29

1C. The birth of Esau and Jacob 25:19-26

2C. Birthright despised by Esau 25:27-34

3C. Isaac and Abimelech 26:1-35

1D. Failure in Gerar 26:1-11

2D. Philistine envy 26:12-22

3D. The Abrahamic covenant confirmed 26:23-25

4D. Philistine treaty 26:26-33

5D. Esau's Hittite marriages 26:34-35

4C. Jacob's deception 27:1-40

1D. The plot 27:1-13

2D. The stolen blessing 27:14-29

3D. Esau's remorse 27:30-40

5C. Jacob's flight 27:41-28:22

1D. Esau's grudge 27:41

2D. Rebecca's plan 27:42-46

3D. Isaac's blessing 28:1-5

4D. Esau's response 28:6-9

5D. Jacob's dream 28:10-22

6C. Jacob's family 29:1-30:43

1D. Jacob meets Rachel 29:1-14

2D. Jacob marries Leah and Rachel 29:15-30

3D. Jacob's children 29:31-30:24

1E. Leah's children 29:31-35

1F. Reuben 29:31-32

2F. Simeon 29:33

3F. Levi 29:34

4F. Judah 29:35

2E. Bilhah's (Rachel's servant) children 30:1-8

1F. The setting 30:1-3

2F. Dan 30:4-6

3F. Naphtali 30:7-8

3E. Zilpah's (Leah's servant) children 30:9-13

1F. Gad 30:9-11

2F. Asher 30:12-13

4E. Leah's children 30:14-21

1F. Issachar 30:14-18

2F. Zebulun 30:19-20

3F. Dinah 30:21

5E. Rachel's child--Joseph 30:22-24

4D. Jacob's prosperity 30:25-43

7C. Jacob's return 31:1-33:20

1D. Jacob traveling to Canaan 31:1-53

1E. Jacob fleeing 31:1-21

2E. Laban pursuing 31:22-30

3E. Laban's search 31:31-35

4E. Laban and Jacob's covenant 31:36-53

2D. Jacob meets Esau 32:1-33:20

1E. Esau's response 32:1-6

2E. Jacob's plans 32:7-8

3E. Jacob's prayers 32:9-12

4E. Jacob's plans 32:13-21

5E. Jacob's wrestling 32:22-32

6E. Jacob's reconciliation 33:1-20

8C. Dinah's compromise 34:1-31

9C. Jacob in Bethel and Mamre 35:1-29

1D. Jacob in Bethel 35:1-15

1E. Idols buried 35:1-6

2E. Altar built 35:7

3E. Deborah's death 35:8

4E. Covenant confirmed 35:9-15

2D. Rachel's death in childbirth--Benjamin 35:16-20

3D. Jacob in Migdal Eder 35:21-22

4D. Jacob's sons named 35:23-26

5D. Jacob in Mamre 35:27

6D. Isaac's death 35:28-29

4B. The story of rejected Esau 36:1-43

1C. Esau's family 36:1-14

2C. Esau's descendants 36:15-30

3C. Edom's kings 36:31-43

5B. The story of chosen Jacob and his sons 37:1-50:26

1C. Joseph introduced 37:1-36

1D. His position 37:1-4

2D. His dreams 37:5-11

3D. His rejection 37:12-36

2C. Judah's moral failure 38:1-30

1D. Er and Onan killed 38:1-10

2D. Tamar promised 38:11-12

3D. Tamar pregnant 38:13-30

3C. Joseph alone in Egypt 39:1-45:28

1D. Joseph's purity and imprisonment 39:1-23

2D. The dreams interpreted 40:1-23

3D. Pharaoh's dream 41:1-36

4D. Joseph's exaltation 41:37-45

5D. Abundant years 41:46-52

6D. The beginning of famine 41:53-57

7D. Joseph and his brothers 42:1-45:28

1E. The brothers going to Egypt 42:1-28

2E. The brothers returning to Canaan 42:29-38

3E. The second journey to Egypt 43:1-45:15

1F. The debate 43:1-14

2F. The dinner 43:15-34

3F. The test 44:1-15

4F. The substitute 44:16-34

5F. The reconciliation 45:1-15

4E. The return to get Jacob 45:16-28

4C. Jacob going to Egypt 46:1-47:12

1D. The renewed covenant 46:1-4

2D. The family named 46:5-27

3D. The family settled 46:28-47:12

5C. Joseph, the savior of his family 47:13-50:21

1D. Joseph buying all Egypt 47:13-26

2D. Jacob blessing his family 47:27-49:33

1E. The promise to Jacob 47:27-31

2E. The blessing of Manasseh and Ephraim 48:1-22

3E. The blessing of the sons 49:1-28

1F. Introduction 49:1-2

2F. Reuben 49:3-4

3F. Simeon and Levi 49:5-7

4F. Judah 49:8-12

5F. Zebulun 49:13

6F. Issachar 49:14-15

7F. Dan 49:16-18

8F. Gad 49:19

9F. Asher 49:20

10F. Naphtali 49:21

11F. Joseph 49:22-26

12F. Benjamin 49:27

13F. Conclusion 49:28

4E. The death of Jacob 49:29-33

3D. Joseph burying Jacob 50:1-14

4D. Reconciliation complete 50:15-21

4A. Epilogue 50:22-26

ARGUMENT OF GENESIS

In a broad sense Genesis 1-11 is the introduction not only to the book of Genesis but also to the entire Bible. Within this broad sweep of human history (chaps. 1- 11) 1:1-2:3 forms the introduction to the ten-fold úÉåìÀãÉåú (toledoth meaning generataions or account), which comprises the book of Genesis. As the argument below shows, this word is repeated 10 times making a sort of chapter marker to the book by Moses)

This narrower preface (1:1-2:3) introduces the reader to the powerful Creator, who created the universe. The text itself is primarily concerned with the earth. The first three days of His creative activity (literal 24 hr. days) involved giving form to original formless earth (2:2). Day one saw the establishing of a light source which distinguishes day and night by earth's rotation (an implication). On day two God separated the atmosphere (with suspended water) from the liquid water upon the earth. It may also imply a vapor or ice canopy surrounding the earth. Day three saw the formation of dry land to produce vegetation and the seas, which would become home to the aquatic life forms.

Day four began the second three-day cycle, which served to correct the emptiness (1:2) of the earth. From the original light source God established our sun and moon. Then, almost as an "after-thought," Moses informed his readers that God made the stellar heavens, called stars, which include the solar system and myriads of galaxies, which are still being mapped. These celestial navigational signs established the seven day cycle of the lunar month as well as the solar year, both of which formed the basis of the calendar systems, ancient and modern. Day five saw God filling the water with living creatures and the air with fowl. They were commanded to propagate and fill their respective habitations with creatures after their kind. On the sixth day the land creatures were created, followed by the crown of God's earthly creation, man himself. Created in the image of God, man was to have dominion over all the creation. Both man and animals were to be vegetarians.

Of the Creation, God noted that it was good (day 1, day 3 twice, day 4, day 5 and day 6). In addition, He climaxed the entire Creation with the added statement, "It was very good."

The introduction concludes with a statement regarding God's having finished (rested from) all His creative activity. This seventh day was later given to Israel as a sign of her covenantal relationship with Yahweh (Exod. 20:8-11). Later, the writer to Hebrews used this day as a type of the faith-rest life made available by the death of Christ (Heb. 4).

The first toledoth (2:4-4:26) úÉåìÀãÉåú (toledoth) is a Hebrew word occurring 10 times in Genesis, translated as "story, history, account, or generations." Many scholars see the word as marking not only the inspired outline of Genesis but perhaps the different "records" used by Moses to compile his inspired account of man's beginnings.) reviews Creation but from the specific viewpoint of man. Details are given in this second account concerning man's environment (2:4-14), responsibility (2:15-17) and original aloneness. This "defect" was solved by the creation of woman (2:18-25).

As beautiful as this Creation account is, it does not explain how the present chaotic condition in creation and man came into being. This the author did next (chap. 3). The fledgling nation of Israel to whom Moses wrote needed to know not only their unique history as separate from the nations (chaps. 12-50) but also the universal presence of sin, which can only be accounted for by a universal curse as a result of man's failure in the Fall (chap. 3). The serpent, here introduced, clearly reveals characteristics beyond that of any animal, and the story implies some malevolent being who is opposed to God. In his getting the woman to focus on the forbidden fruit, God's motives and goodness were called into question; the woman was deceived, ate and gave to her husband. Personal shame and the fear of God resulted but did not prevent God from seeking man out and bringing judgment upon all three individuals involved and, through them, affecting all sub sequent human history.

Adam responded in faith by naming his wife Eve because she would become the mother of all living. God clothed the couple with animal skins, thus setting the pattern for subsequent animal sacrifices, and the couple was expelled from the garden (chap. 3).

The Utopia for which man was created and of which he still often dreams cannot be in the present order of things. Man's preoccupation with immortality, demonstrated so forcefully by the Egyptian culture from which Israel had just escaped, cannot be reality as long as God keeps man from the "tree of life."

The plight of man on an international level is illustrated by the personal conflict of the initial progeny of Adam and Eve. Eve's high hopes for her firstborn (4:1) were dashed when he became a murderer after failing to receive divine approval of his offering (4:5). Cain became a wanderer and established the first civilization, which, before the Flood, had developed remarkable skills in music and industry (4:21-22).

Though men began to call on the name of the Lord in the days of Enosh (4:26), the second toledoth demonstrates the universality of death (5:1-32). It also shows the depraved conditions of the earth in the days of Noah (6:1- 8). God had the right to destroy man before his wickedness went any further. If the "sons of God" were angels (Job 1:6; 2:1; 38:7), then their intermarriage with human women created a race of half-angel/half-man "super-men," whose wickedness caused Yahweh great grief and pain (6:6). This also might account for the widespread tales of powerful divine-human beings whose incredible exploits were matched only by their depravity. (Examples are found in Greek mythology.)

The third toledoth (6:9-9:29) picks up this theme by pointing out Noah's walk with God and the fact that he was "unimpaired" (Hebrew) in his genealogy (i.e., had no angelic "blood" in his family) (6:9). Noah received specific instructions to build the ark, which apparently consumed 120 years (6:3). Because of his obedience to God; Noah, along with his three sons and their wives, entered the ark and were alone preserved from the cataclsym of a world-wide Flood (chap. 7-8). Upon leaving the ark, Noah was given a divine covenant establishing the foundation for human government. It gave to society the divine responsibility to preserve the value of human life by establishing capital punishment for murderers, whether animals or men. Animals began to fear man. Both men and some animals became carnivorous. The covenant included God's promise to never again destroy the earth by water. A reminder of this covenant was and is the rainbow. Conditions on earth were different after the Flood as evidenced by Noah's drunken ness and the resultant curse on Canaan (chap. 9). These and other changes, such as the decrease in longevity, may be accounted for by the collapse of the canopy which may have provided a greatly increased oxygen density and pressure on earth.

The fourth toledoth (10:1-11:9) continues the story of Noah's sons and how the seventy nations familiar to Israel came into being. The peoples of the earth are all related. From among the nations, Israel was separated unto God. The various language groups arose from Nimrod's rebellion (10:8-12) because of which God sovereignly con fused the languages of men to force them to spread out over the entire earth.

The fifth toledoth (11:10-26) moves from the general nations of men to the specific account of Shem from whose line was chosen the patriarch Abram, father of the nation which was out in the desert at the time Moses wrote. From this broad sweep of human history covering several thousand years Moses was divinely inspired to emphasize one family and four individuals covering less than three hundred years. Upon this family the remaining five toledoth's focus.

The sixth toledoth (11:27-25:11) introduces the story of Abraham, the friend of God whose faith in Yahweh caused him to leave home and family to follow God to the land of Canaan. God had promised him a land, seed and blessing. In a similar way and in fulfillment of those promises Israel had been called of God to leave Egypt and by faith enter the same land over one half a millennium later.

Following a brief stay in Egypt, when he claimed Sarai was his sister (12:10-20), Abram separated from Lot by letting his nephew take the well-watered plains of Jordan. Again God intervened and promised Abram the land (chap. 13).

Abram proved himself to be a courageous man by his rescue of Lot from the kings who had captured him (chap. 14). This victory gave Abram a reminder of the necessity of submission to "God Most High" to whom he gave a tithe instead of accepting anything for himself.

At this time Abram was again given the promise of a son who would produce more descendants than the stars. His response of faith has become a standard model for all who will believe God (15:6). God also made a unilateral, unconditional covenant that the land would belong to Abraham's descendants after four hundred years of bondage in another country. It was further predicted that in the fourth generation they would return and take over the land of Canaan. Moses no doubt included these words to encourage a believing response among his own generation, who had just left Egypt (chap. 15).

Upon the insistence of Sarai, Abram took her Egyptian servant, Hagar, as a surrogate wife to produce a descendant. Hagar, however, became insolent to her mistress and left home only to be met by God's angel, who sent her back with the promise of a future for her son (chap. 16).

Thirteen years later Yahweh again appeared to Abram (meaning "exalted father"), changed his name to Abraham (meaning "father of a multitude") and gave him circumcision as a sign of the covenant. Sarai's name was changed to Sarah (meaning "princess"). The son she would bear was to be called Isaac (meaning "laughter") (chap. 17). Shortly thereafter Yahweh again appeared to Abraham with the announcement that the birth would be about a year away (18:1-15). As the three heavenly visitors prepared to leave, Yahweh informed Abraham of his plans to destroy Sodom. Abraham responded by interceding for the city, presumably concerned for his nephew Lot (18:16-33).

The angels arrived in Sodom, where they were rejected by the populace but accepted by Lot. After an attempt by the homosexuals of Sodom to rape the angelic visitors, the angels struck them blind and encouraged Lot to gather his family and flee the city before judgment fell. Lot was unsuccessful in getting any to leave except his wife and two daughters, but his wife lingered as daylight came and the judgment fell. She was turned into a pillar of salt for her tardiness (19:1-29). Lot and his daughters went to the city of Zoar, which was divinely spared, but later left to become hermits in a cave. The daughters felt all alone and seduced their father through drunkenness to commit incest. They became pregnant with the children who would become the forefathers of Israel's two enemies--the Moabites and Ammonites (19:30-38).

Abraham, though a godly man, was not without his faults. In Gerar he once again allowed his wife (now nearly 90) to be taken into a harem, where she was divinely protected. Abraham was publicly rebuked and was asked to intercede for Abimelech, whose household was thereby per mitted to once again bear children (20:1-18).

After this Sarah became pregnant and bore the promised son, Isaac. When Isaac was weaned, Ishmael was found mocking; so he and his mother were sent away (21:1-21). Abraham then made a treaty with the Philistines and lived in their country for a number of years (21:22-34). The climax of Abraham's faith is seen in the beautifully prophetic story of the offering of Isaac. He obeyed a direct command of God because he believed that since all the promises of God centered on Isaac, God could even raise him from the dead (Heb. 11:17-19) (Gen. 22:1-19).

The story of Abraham is concluded by the final details of his life. This included the sons of his brother Nahor (22:20-24), the death of Sarah (who at 127 yrs. of age is the only woman in Genesis whose age is given) (23:1- 20), the bride for Isaac (24:1-67), Abraham's marriage to Keturah (25:1-6) and finally the death of Abraham himself (25:7-11). It is obvious from that lengthy account of Abraham that his personal story was very important to Moses, for he devoted more time to that one man than to all of the previous history combined.

The pattern for the toledoth in the second section of the book here begins with the rejected line of Ishmael (25:12-18). The story then focuses in more detail upon the chosen line of Isaac (25:19-35:29).

Isaac, too, had to wait for years before his prayer was heard and his wife became pregnant. This time God answered by sending twins. Again a choice was made both by God and by the two sons, who were to become two nations (Israel and Edom) that would be in constant conflict (25:19-26). The character of Esau is revealed by his despising the birthright (25:27-34).

Isaac showed he was similar to Abraham by his repetition of his father's failure by compromising Rebekah in saying she was his sister (26:1-11). The Philistines did not kill him for his wife, but they did become jealous and stole the wells he had reopened from his father's day (26:12-22). God responded by reaffirming the Abrahamic Covenant (26:23-25). The Philistines recognized the hand of God upon Isaac and made a treaty with him (26:26-33). At this time Esau displeased his parents by entering into marriages with Hittite women (26:34-35).

The story line then turns to Jacob, who, as the patriarch of the twelve tribes, showed as clearly as anyone the evidence of the grace of God in transforming his character. (Jacob means "trickster".) Rebekah dreamed up the plot by which Jacob tricked his old and nearly blind father into giving him the blessing and thereby faced the wrath of his brother Esau, who, while he had no spiritual concerns, did desire the firstborn rights of inheritance (27:1-40).

Fearing his brother's wrath after what seemed to be the imminent death of Isaac, Jacob was instructed by Rebekah to go to the region of Haran, where her family lived. It is significant that Rebekah never saw her son again. Isaac granted his blessing and instructed him to marry outside the Canaanites, specifically to marry one of the daughters of Laban. Esau responded by taking yet another wife, this time from the daughters of Ishmael (27:41-28:9). As for Jacob, he was reminded of the hand of God on his life through a dream. He promised to serve Yahweh as his God if he would be able to return safely with both food and clothes (neither of which he could be sure of at this juncture). This is how the Canaanite city of Luz got its name Bethel (meaning "house of God") (28:10-22).

Jacob's story does not give evidence of great spiritual depth or that he was deserving of special spiritual blessing. Rather, it illustrates the sovereign grace of God in choosing whom He will to accomplish His purposes. Jacob met the girl of his dreams (Rachel), served seven years for her hand in marriage but was given Leah, her older sister, instead. Laban had tricked the trickster but the story is not yet finished. Jacob was given Rachel also as a wife so that he served fourteen years total for his two wives. Then for the next six years, in spite of the changing agreements, the wealth of Laban was transferred to Jacob and his growing family of eleven sons and one daughter (29:1-30:43).

Jacob was then instructed through a dream to return to Canaan. Fearing his father-in-law's wrath and true to his nature, he covertly departed with his large entourage. Laban pursued, and, after overtaking them, it was brought to light that among Jacob's family there was an idolater-- namely his favorite wife, who remained undetected. In the ensuing covenant Jacob took a stone and set up a memorial pillar promising to care for Laban's daughters, and in return Laban pledged not to go past the pillar to harm Jacob (31:1-53).

Jacob then had to face the consequences of his former trickery against Esau. First, he had to come to the end of his self-will by wrestling with an angel from which altercation he was left permanently crippled but in the end was reconciled somewhat tenuously with Esau (32:1-33:20).

One of the reasons the sons of Jacob went into the womb of Egypt to be "birthed" four hundred years later as a nation under Moses was that they not be assimilated into the Canaanite culture. That dreadful possibility was demonstrated in the tragic rape of Dinah by Shechem, the son of Hamor, and the resultant treachery of Simeon and Levi (34:1-31).

In the midst of this trauma God again spoke to Jacob; who, in obedience to the divine vision of twenty years before, requested all the idols of his clan, buried them and then went to Bethel, where he built an altar to God and was renamed Israel (meaning "he struggles with God). There the Abrahamic Covenant was reaffirmed (at about 1875 B.C.) (35:1-15).

As Jacob's family moved on from Bethel, Rachel died in giving birth to Jacob's twelfth son, Benjamin. The names of the twelve sons were then recalled, and Jacob had at last come home to his father Isaac in Mamre, where later he was buried by Esau and Jacob.

In keeping with the usual pattern, Moses then quickly told the story of Esau and his descendants (36:1- 43) before finishing the final part of Jacob's story. This story of chosen Jacob and his sons really focuses on the rejected son, who would one day deliver his family from famine. Thus, Joseph was introduced as a dreamer of dreams, who to his family seemed to be unconsciously elevating himself above his brothers and even his father (37:1-36).

The family jealousies came to a climax when Joseph was sent by his father to check on his brothers, who were grazing their father's flocks near Dothan. Upon seeing him, they angrily talked of killing him but finally settled on the plan of selling him as a slave to a caravan of Ishmaelites on their way to Egypt. Joseph was sold again to Potiphar, captain of Pharaoh's guard (37:1-16).

The story of Joseph is then interrupted as it was imperative for Moses to impress upon the children of Israel coming into Canaan that intermarriage with the Canaanites could lead to devastating results for the chosen people. It was in this light that Moses told of Judah's moral failure and how he shamefully became the father of his daughter-in-law's children. Strictly forbidden by the law of Moses, the history of such immoral behavior would serve as a check on Israel's pride (38:1-30).

The story then comes back to Joseph, who, alone in Egypt, rose to a prominent position in the household of one of Pharaoh's officials. He was unjustly accused of moral impurity and spent over two years in prison. He stood fast in his integrity (39:1-23), and two years after interpreting a dream for the cupbearer (40:1-23) of Pharaoh, he was called upon to interpret a dream for Pharaoh himself (41:1-36). He was then exalted to a position of authority second only to Pharaoh and prepared Egypt during the seven years of plenty for the seven years of famine to come (41:37-52).

When the famine came, it extended even into Canaan, and Joseph's brothers unknowingly came before him to buy food. Joseph devised a test to ascertain if the jealousy that forced him into slavery had somehow moderated with the passage of time. On the second visit Judah's moving defense of and willingness to become a substitute for Benjamin broke down all hostility, and healing came as the twelve brothers were reunited. Only now they were really united as God intended the nation to be (41:53-45:15).

The brothers returned to get Jacob, who agreed to go to Egypt but not before the covenant was renewed (1845 B.C.) and he received divine approval. Jacob saw his son Joseph, and the entire clan of seventy people settled in Goshen (46:1-47:12).

The famine then became so severe that, in the name of Pharaoh, Joseph bought all the land of Egypt except that belonging to the priests. This effectively gave the Israelites (who had just left Egypt as Moses wrote) every right to the wealth of Egypt (to say nothing of their wages) when they were given gifts as they departed (47:13- 26).

Jacob prepared for his death by asking Joseph to bury him in Canaan (47:27-31). Then, as the patriarch of the family, Jacob blessed the two sons of Joseph and gave them the first-born rights originally belonging to Reuben (1 Chron. 5:1-2) and died (49:29-33). Jacob was then buried in Canaan (50:1-14), but his death created a problem for the brothers of Joseph, who feared that Joseph's kindness had only been for the sake of their father. Joseph assured them that his faith was in the sovereignty of God, who used their wrong for the good of all of them. Thus, the family unity was preserved and stood as a powerful plea for unity to the large group who had come out of Egypt (50:15-21).

Joseph lived to 110 years of age and then died. He left instructions that when Israel left Egypt, they were to take his bones to the land of promise. Thus, the book which began with the creative activity of God (1:1) ends with the embalmed body of Joseph, Israel's deliverer, in a coffin in Egypt (50:22-26).

1. What is a “prayer meeting starter” ?

A “prayer meeting starter” is a short Bible study on the subject of prayer, designed to get the pray-ers focused on the task at hand and to give the Holy Spirit an opportunity to prepare us for prayer.

A real prayer meeting is not a Bible Study. When we try to combine them, the meeting becomes a Bible study and prayer is minimized. The difference between a Bible study and a prayer meeting is in its primary purpose. The Bible study’s purpose is to communicate the truth of what the Bible says. The prayer meeting’s purpose is to unite in real and fervent prayer. To try to do both in one meeting is more than the human mind and body can endure in one meeting. Prayer deserves to be maximized and is worth a meeting exclusively for prevailing in prayer.

Robert Murray McCheyne said “A great part of my time is spent in getting my heart in tune for prayer.” This is true for the individual in secret prayer, but it is also true for the corporate prayer meeting. Corporate prayer needs careful and prayerful preparation: we need to prepare our hearts, pray for those leading the meeting, and pray for the Holy Spirit to make it the meeting He wants it to be.

How do we have a prayer meeting that is not a Bible study but is still nurtured by The Word of God? We suggest that the meeting be started with the Word of God. Not just the reading of it but the explaining and applying of it to our lives. Further, we suggest that the subject matter be “prayer” not a miscellaneous topic or text from the Bible. We need to hear what the Bible has to say concerning prayer, especially when we start to pray. It is at that time that we need to prepare our hearts and get our spirits in a praying mode.

Following are articles designed for the leader to use as “starter talks” to begin the prayer meeting. The “starter” should be long enough to develop a single idea and prepare the hearts for prayer, but not long enough to detract from prayer time. It should not become an end in itself, but a means to the end of prevailing prayer. It seems that it takes at least ten minutes and should normally take no longer than fifteen minutes. A one-hour prayer meeting with 15 minutes of receiving what the Word of God says about prayer and 45 minutes of fervent praying is a good basic plan to follow.

The need for the “starter” is that the pray-er is not always and naturally in a mental and spiritual mood to pray. These starters are designed to stir our hearts and minds to prayer. They could be used for corporate or personal prayer times.

We cannot anticipate specific needs and situations. Our plan is to give enough material for a beginner to be able to communicate a complete thought if he just reads the material with a few comments. Those leaders with more experience may not want to use all the material given. We suggest the "cafeteria" method---pick out what is right for the particular occasion.

It might be desirable to give the starter notes to the pray-ers in the meeting. They can keep them for future use in their secret prayer time and/or use them when they pray with others.

Eph 6:17-18 says “And take the helmet of salvation and the sword of the Spirit, which is the word of God. With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and requests for all the saints.” The Word of God is the Spirit’s sword, not ours; it is for Him to use as He sees fit. We hope that the starters will be an instrument in the hands of the Holy Spirit to inform, inspire, and invigorate the pray-ers as they start to prayer.

Related Topics: Prayer

2. Prayer in the Old Testament

A Prayer of David - Ps 25

This is a good portion of Scripture to meditate on as we go to prayer and even to pray to God as our prayer. Our experiences are not that much different from David’s, remember, "These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come." 1 Cor 10:11

1-7 David speaks to the Lord for Himself
“1 O Lord, I come before you in prayer.” Prayer is a specific act, not merely an attitude. It is something we do, not just think about.
“2 My God, I trust in you.” Trust here means “to confide in, so as to be secure and without fear” Who else can we go to. None other can understand or help.
“Please do not let me be humiliated; do not let my enemies triumphantly rejoice over me!” David prays for himself as he confronts his enemies. If we are in God’s will, our enemies and God’s enemies are the same. God cannot be defeated and neither can we.
“3 Certainly none who rely on you will be humiliated.” God is trustworthy and will not fail us. David could sympathize and pray for others because of his own experience. We can never go wrong relying on God.
“Those who deal in treachery will be thwarted and humiliated.” God will deal with the wicked in His time.
“ 4 Make me understand your ways, O Lord! Teach me your paths!” This is the attitude of an effectual pray-er. We must seek God with all of our heart and complete submission. We must be teachable and leadable.
“5 Guide me into your truth and teach me.” Truth and doctrine are inseparable from one who is in communion with God.
“For you are the God who delivers me; on you I rely all day long.” It is vain to look for our help from any other source.
“6 Remember your compassionate and faithful deeds, O Lord, for you have always acted in this manner.” It seems that we humans constantly forget the goodness of the Lord, but He doesn’t forget to be compassionate to us.
“7 Do not hold against me the sins of my youth or my rebellious acts! Because you are faithful to me, extend to me your favor, O Lord”

8-10 David acknowledges the character of the Lord
“8 The Lord is both kind and fair; that is why he teaches sinners the right way to live. 9 May he show the humble what is right! May he teach the humble his way!” The proud cannot learn the things of God nor can they pray when they have a stubborn will.
“10 The Lord always proves faithful and reliable to those who follow the demands of his covenant.” God’s methods and objectives are always good to His people.

11 David appeals to the Lord for forgiveness
“11 For the sake of your reputation, O Lord, forgive my sin, because it is great.” David is concerned about God’s honor, he want his sin forgiven and his life maintained so God will not be dishonored. All of us have a great weight of sin but it is those who come to God that feel it most. Feeling our sinfulness is not a disqualification of coming to God but it is an integral part of it.

12-15 David speaks about what the Lord does
“12 The Lord shows his faithful followers the way they should live. 13 They experience his favor; their descendants inherit the land. 14 The Lord 's loyal followers receive his guidance, and he reveals his covenantal demands to them. 15 I continually look to the Lord for help, for he will free my feet from the enemy's net.” They that pray to know God’s will are assured to know it, understand what He wants from us and have his protection. God reveals His secrets to those who dwell in secret with Him. We have no greater enemy than our depraved nature that so often snares us; but the Lord will deliver us as we commune with Him.

16-22 David speaks to the Lord again
“16 Turn toward me and have mercy on me, for I am alone and oppressed! 17 Deliver me from my distress; rescue me from my suffering! 18 See my pain and suffering! Forgive all my sins! 19 Watch my enemies, for they outnumber me; they hate me and want to harm me. 20 Protect me and deliver me! Please do not let me be humiliated, for I have taken shelter in you! 21 May integrity and godliness protect me, for I rely on you! 22 O God, rescue Israel from all their distress! ” Many negative words are used to describe David’s condition. When we are going through the trials it feels as if we are alone. All we can do and all we should do is rely on our God; He is able to rescue us.

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The House of God - the Gate of Heaven

In Gen 28 we have the story of Jacob deceiving his father and his having to leave for fear of Esau. Verses 12-19 tell us of the dream he had as he traveled, “He saw a stairway erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it and the Lord stood at its top. He said, ‘I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. I will give you and your descendants the ground you are lying on. Your descendants will be like the dust of the earth, and you will spread out to the west, east, north, and south. All the families of the earth will pronounce blessings on one another using your name and that of your descendants. I am with you! I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!’ Then Jacob woke up and thought, ‘Surely the Lord is in this place, but I did not realize it!’ He was afraid and said, ‘What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!’ Early in the morning Jacob took the stone he had placed near his head and set it up as a sacred stone. Then he poured oil on top of it. He called that place Bethel...” The Hebrew for Bethel means “house of God.” Jacob was afraid but not with a servant-like fear, but child-like fear; not a fear of the wrath and displeasure of God, but an awe of the greatness and glory of God.

When Solomon had built “the Lord’s temple” the Lord appeared to him and promised to accept their future repentance and then said in 2 Chr 7:15, “Now I will be attentive and responsive to the prayers offered in this place. Now I have chosen and consecrated this temple by making it my permanent home; I will be constantly present there.” Here God is making prayer especially important and associating it with His presence. This is not a reference to the omnipresence of God, but to His special and spiritually manifested presence. Here we have the first physical representation of “the house of God.”

Isaiah says in 56:5-8 “‘I will set up within my temple and my walls a monument that will be better than sons and daughters...I will set up a permanent monument for them that will remain. As for foreigners who become followers of the Lord and serve him, who love the name of the Lord and want to be his servants—all who observe the Sabbath and do not defile it, and who are faithful to my covenant. I will bring them to my holy mountain; I will make them happy in the temple where people pray to me. Their burnt offerings and sacrifices will be accepted on my altar, for my temple will be known as a temple where all nations may pray.’ The sovereign Lord says this, the one who gathers the dispersed of Israel: ‘I will still gather them up.’” Here we have again the temple, or “house of God,” associated with prayer, but it includes more than the Israelites. It is broadened to include ‘foreigners who become followers of the Lord...for my temple will be known as a temple where all nations may pray.’” God intends His temple “the house of God” to have prayer as a prominent ingredient.

Our Lord quotes this passage in Isaiah, “Then they came to Jerusalem. Jesus entered the temple area and began to drive out those who were selling and buying in the temple courts. He turned over the tables of the moneychangers and the chairs of those selling doves, and he would not permit anyone to carry merchandise through the temple courts. Then he began to teach them and said, ‘Is it not written: ‘My house will be called a house of prayer for all nations’? But you have turned it into a den of robbers.” Mk 11:15-17 Jesus was very upset about “God’s House” not being used for prayer. We should ask ourselves, “How does the Lord Jesus feel about our churches today that have fine buildings, great organization, good entertainment and little or no prayer?” It is sadly obvious that almost all of our churches are not characterized by prayer.

In 1 Tim 3:14,15 Paul tells Timothy “I am writing these instructions to you...to let you know how people ought to conduct themselves in the household of God.” He is referring to 1 Tim 2:1-3:13 where the first thing he deals with is prayer-- “First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people...Such prayer for all is good and welcomed before God our Savior...So I want the men to pray in every place, lifting up holy hands without anger or dispute.” Paul is instructing Timothy to lead the people of God to pray as a people of God in “the house of God.”

If the “house of God” is to be a “house of Prayer,” then the leaders need to lead the people to be proficient in this exercise. “It is a tremendous responsibility to lead God’s people to God’s throne and into God’s presence in public prayer. God can so strongly anoint the one who leads in prayer that all present are brought into consciousness of God’s presence until the one praying is forgotten and the people as one in heart and soul unit and agree in the prayer.” Wesley Duewel, Mighty Prevailing Prayer, p 129

When we put prayer in its proper place in “the house of God” that we are worshiping in, we will say as Jacob did “This is nothing else than the house of God! This is the gate of heaven!” Our prayer experience will be like “a stairway erected on the earth with its top reaching to the heavens” with the angels of God going up and coming down it and the Lord standing at the top. Angels are messengers and represent our prayers that go up and God’s responses that comes down. God will be at the top speaking to us and we will stand in awe of the greatness and glory of God.

God dwells not only where, O’er saintly dust,

The Sweet bells greet the fairest morn of seven;

Wherever simple folk love, pray and trust,

Behold the House of God, the Gate of Heaven.

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Come to the morning-prayer;

Come, let us kneel and pray:

Prayer is the Christian pilgrim’s staff,

To walk with God all day.

At noon, beneath the Rock

Of Ages, rest and pray;

Sweet is that shelter from the heat,

When the sun smites by day.’

At evening, shut thy door;

Round the home-altar pray;

And, finding there the house of God,

At Heaven’s gate close the day.

When midnight veils our eyes,

Oh, it is sweet to say,

I sleep, but my heart waketh, Lord,

With thee to watch and pray.

James Montgomery (Quoted in Prayer and its Remarkable Answers, William Patton p 32)

Related Topics: Prayer

3. Prayer in the New Testament

But Prayer

In Acts 12:1-18 we have a story of a prayer meeting that got it’s answer

while they were praying.

“About that time King Herod laid hands on some from the church to harm them. He had James, the brother of John, executed with a sword. When he saw that this pleased the Jews, he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) When he had seized him, he put him in prison, handing him over to four squads of soldiers to guard him. Herod planned to bring him out for public trial after the Passover. So Peter was kept in prison...” Ac 12:1-5

God is making darkness for His light to shine into, so that, we will better appreciate it and He will be more glorified. When diamonds are displayed it is done on a black background under bright lights. The black background gives contrast for the light that come through the diamond. God let all the circumstances build against these early Christians and especially Peter. He shines His grace and goodness on them and they sparkle for His glory. God is still bigger than all the circumstances even though they are combined in a single event. Things looked bad, the execution of James, the arrest of Peter and under heavy guard, the cruelty of Herod, the hatred of the Jews, but it is simply a matter of God having them where He wants them for His purpose.

Everything was about as bad as it could be—“But.” But someone prayed. “but those in the church were earnestly praying to God for him.” Not just a repeated prayer like “now I lay me down to sleep.” Nor, was it individual or momentary prayer. It was corporate prayer that was earnest. They had important things to be earnest about. So do we, the difference between them and the average church today is that they felt the urgency and they prayed. The average church today is content and unconcerned wile being surrounded with problems of eternal consequences. Luke says they were “earnestly praying.” Literally it could be translated “They were continually stretching themselves out.” This was no doubt some serious praying. This is the kind of praying that is necessary to advance the kingdom of God today.

In Eph 2:16 we have another “but,” the Divine “but” of our salvation that “And although you were dead in your transgressions and sins, 2 in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, 3 among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest… 4 But God, being rich in mercy, because of his great love with which he loved us, 5 even though we were dead in transgressions, made us alive together with Christ—by grace you are saved!— 6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus.” We were lost , dead, hopless, worthless–“but God.” This made all the difference. The “but” of Eph 2 and the “but” of Acts 12 illustrate both the divine and human energies involved in advancing the Kingdom of God.

“On that very night before Herod was going to bring him out for trial, Peter was sleeping between two soldiers, bound with two chains, while guards in front of the door were keeping watch over the prison. Suddenly an angel of the Lord appeared, and a light shone in the prison cell. He struck Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s wrists. The angel said to him, “Fasten your belt and put on your sandals.” Peter did so. Then the angel said to him, ‘Put on your cloak and follow me.’ Peter went out and followed him; he did not realize that what was happening through the angel was real, but thought he was seeing a vision. 10 After they had passed the first and second guards, they came to the iron gate leading into the city. It opened for them by itself, and they went outside and walked down one narrow street, when at once the angel left him. When Peter came to himself, he said, ‘Now I know for certain that the Lord has sent his angel and rescued me from the hand of Herod and from everything the Jewish people were expecting to happen.’ When Peter realized this, he went to the house of Mary, the mother of John Mark, where many people had gathered together and were praying.” Ac 12:6-12

In the Divine order of things prayer is the circumstantial cause of what is prayed for and realized. God could have delivered Peter without the prayer meeting. But “Through prayer God gives humankind the dignity of limited causality.” Pascal God could fulfill the “Great Commission” without our involvement but He gives us the priviledge of being involved, to give, to pray, and to sacrifice for His glory. God is the first cause and ultimate cause of all things and He includes in His plan instrumental and circumstantial causes.

“When he knocked at the door of the outer gate, a slave girl named Rhoda answered. When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told them that Peter was standing at the gate. But they said to her, “You’ve lost your mind!” But she kept insisting that it was Peter, and they kept saying, “It is his angel!” Now Peter continued knocking, and when they opened the door and saw him, they were greatly astonished. He gave them a signal with his hand to be quiet and then related to them how the Lord had brought him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place.” Ac 12:13-17

It seems that it was harder for Peter to get into the prayer meeting that it was for him to get out of jail. I wonder if God feel like it is harder to get His people praying that it is to get His preacher out of jail. The answer was just too good to be true.., “You’ve lost your mind!” they said to Rhoda. There is nothing that encourages the people of God more than God’s answer to prayer, especially when it is their own prayer that He has answered. In our prayer meetings we need to prayer for specific needs and to share the answers to those prayers.

Prayer is at the same time the greatest and most unused resource that Christians have. It ought to be the first recourse and the most used resource we have. There is nothing that we cannot pray about. If it weren’t for times like these we wouldn’t pray at all. It is the trial and suffering that makes us pray. Many of us can testify that we do our best and maybe our only real praying when there is a crisis.

What is the state of our families and of our churches. When David saw the Philistine giant, Goliath, he expressed his concern and his brothers scolded him but he said, “What have I now done? Is there not a cause?” 1 Sam 17:29 There was a cause for David to take action and such is it with us. We can conquer all of our enemies and problems with prevailing prayer. History is replete with situations in which someone prayed. There are great needs today, will you be one that will pray.

God has appointed prayer as his way of dispensing, and our way of obtaining all promised good.

The Prayer Meeting and Its History, J. B. Johnston

A church is never more like the New Testament church than when it is praying.

He answered prayer–not in the way I sought

Nor in the way that I had thought He ought;

But in His own good way; and I could see

He answered in the fashion best for me.

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Jesus’ Dying Prayers

Jesus prayed three times while He was on the Cross. We have all heard of “death bed” prayers. Jesus died a death completely different from the comforts of a bed. He used His dying breath to pray for others and commit Himself to God.

1. His prayer of intercession.

Lk 23:32,34 “Two other men, both criminals, were also led away to be executed with him. So when they came to the place that is called ‘The Skull,’ they crucified him there, along with the criminals, one on his right and one on his left. But Jesus said, ‘Father, forgive them, for they don’t know what they are doing.’ Then they threw dice to divide his clothes.” It is easy for us to pray for those nearest to us that we love and who love us. We even pray for our friends. Our “Christianity” is not very Biblical if this is the only way we pray. “You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they?” Mat 5:43-46 Jesus could have prayed for the Father to extinguish his persecutors, He was not deserving of such treatment and it would have been right for God to end it all and throw the wicked men into Hell fire. Instead, Jesus prayed for their forgiveness. What an example for us in our prayer life. If we can’t pray for someone who hates us, then we haven’t really learned to pray. What about the person that has lied about us or cheated us out of something we should have had? Can our prayers stand the test?

2. His prayer of confession.

Matt 27:45,46 “ Now from noon until three, darkness came over all the land. At about three o’clock Jesus shouted with a loud voice, ‘Eli, Eli, lema sabachthani?’ that is, ‘My God, my God, why have you forsaken me?’” Out of Jesus’ darkest hour we can hear Him pour out His heart to God. Not the confession of sin, for Jesus never sinned and could not sin. “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” 2 Corth 5:21 Jesus did not have any personal knowledge of sin and therefore had no sin to confess. But He did confess His true feelings to His Father. When all the world around us goes dark, can our voice be heard crying out to God? The Son of God that had never, from eternity past, known a moment of separation from the Father’s loving fellowship was now forsaken. Jesus suffered the loss of the presence of God for a short time so we would not have to suffer that for ever. In a time when things were the most opposite to everything He had ever known, He confessed His true feelings.. So must we, be completely open and honest with God. “And no creature is hidden from God, but everything is naked and exposed to his eyes to whom we must render an account.” Heb 4:13

3. His prayer of resignation.

Lk 23:46 “Then Jesus, calling out with a loud voice, said, ‘Father, into your hands I commit my spirit!’ And after he said this he breathed his last.” Each one of us is going to breath our last. None of us know when it will be, therefore, we should live as if each day were the day we would breath our last. Jesus was a dying sacrifice totally resigned to the will of His Father so should we be a living sacrifice totally committed to our Father’s will. “Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.” Rom 12:1 This is the way to glorify God and satisfy our souls. Each morning when we awake we should, commit our lives into the hands of our Father, in every experience of our life we should commit it all to our Father, our every desire should be submitted to the sovereign will of our Father. “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.” Gal 2:20 Our prayer life should acknowledge our complete commitment to the will of God. We should verbalize this as Jesus did, we should express our love for our God and our desire to be completely committed to Him in everything and ask for His help to live such a life.

He prayed upon the mountain,

He prayed for you and me,

He prayed in humble dwellings,

He prayed beside the sea.

He prayed in early morning,

Prayed with all His might,

He prayed at noonday and at dusk,

He prayed all thro’ the night.

He prayed for those who scorned Him,

For those who killed Him, too,

He prayed, “Father forgive them:

They know not what they do.”

He prayed when He was lonely,

He prayed when He was sad,

He prayed when He was weary,

He prayed when He was glad.

He prayed for those in sorrow,

He prayed for those in sin,

He prayed for those in trouble

That they might come to Him

D.W.L.

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Prayer Meetings

Condensed from a sermon by C. H. Spurgeon

“These all continued with one accord in prayer and supplication.”— Acts 1:14

The subject, therefore, this evening, suggested to me by the fact that we are going to meet for a day of prayer to-morrow, is that of prayer-meetings —assemblies of the people of God for worship of that peculiar kind which consists in each one expressing his desire before the Lord. Let us then go through very briefly: —

I. The Apostolical History of Meetings for Prayer.

They were, doubtless, every-day things. The first meeting for prayer which we find after our Lord’s ascension to heaven is the one mentioned in the text, and we are led from it to remark that united prayer is the comfort of a disconsolate church. Can you judge of the sorrow which filled the hearts of the disciples when their Lord was gone from them? They were an army without a leader, a flock without a shepherd, a family without a head. In the deep desolation of their spirits they resorted to prayer. They were like a flock of sheep that will huddle together in a storm, or come closer each to its fellow when they hear the sound of the wolf. Poor defenseless creatures as they were, they yet loved to come together, and would die together if need be. They felt that nothing made them so happy, nothing so emboldened them, nothing so strengthened them to bear their daily difficulties as to draw near to God in common supplication. Beloved, let every church learn the value of its prayer-meetings in its dark hour. There is but one remedy for these and a thousand other evils, and that one remedy is contained in this short sentence, “Let us pray.” One of the first uses of the prayer-meeting, then, is to encourage a discouraged people.

Again, if you look at the second chapter of the Acts of the Apostles, you will perceive that the prayer-meeting is the place for the reception of divine power. “They were all with one accord in one place,” making their prayer, and, as they waited there, suddenly they heard the sound as of a rushing, mighty wind, and the cloven tongues descended upon them, and they were clothed with the power which Jesus had promised them. Common fishermen became the extraordinary messengers of heaven. Illiterate men spake with tongues that they had never themselves heard. Now, the great want of the Church in all times is the power of the Holy Ghost. Now, if we want to get this, the most likely place in which to find it is the prayer-meeting. Oh! yes, this is the place to meet with the Holy Ghost, and this is the way to get his mighty power. If we would have him, we must meet in greater numbers; we must pray with greater fervency, we must watch with greater earnestness, and believe with firmer steadfastness. The next incident in this apostolic history you will find in Acts 4:31 and there you will see that the prayer-meeting is the resource of a persecuted church. Peter and John had been shut up in prison. They resorted to prayer, and we read that “when they had prayed, the place was shaken where they were assembled together, and they were all filled with the Holy Ghost, and they spake the Word of God with boldness; and the multitude of them that believed were of one heart and of one soul.” Anything that would make us pray would be a blessing, and if ever we should come to times of persecution again we must fly to the shadow of the Eternal, and keeping close together in simple, intense prayer, we shall find a shelter from the blast. In Acts 12 you find the prayer-meeting made a means of individual deliverance. Peter was in prison, and Herod promised himself the great pleasure of putting him to death. He was sleeping one night betwixt two soldiers, chained, and the keepers of the door kept the prison. But prayer was made without ceasing of the Church unto God for him. And so in the middle of the night an angel smote Peter upon the side, and raised him up, and his chains fell off; he put his garments about him; every door opened as he advanced, and Peter found himself in the street, and wondered whether he was awake, or whether it was a vision. In Acts 13:13 we find a prayer-meeting suggesting missionary operations. Whilst the servants of God were met together in fasting and in prayer, the Holy Spirit said, “Separate me Barnabas and Saul, for the work whereunto I have called them,” and when they had fasted and prayed, and laid their hands on them, they sent them away. I think if we were oftener on our knees about God’s work, we should oftener do right, and the right methods and the right men, and the right plans would come to us. Oh! that we would but pray for such men, and, having got them, pray that God would make them full of himself, for they cannot run over with blessings to others, until they are full of blessing themselves. We should understand what the prayer-meeting is, if we did this. What was the first Christian service that was held in Europe? Do you know? Why, it was a prayer-meeting, in Acts 16. Paul went to the place where prayer was wont to be made by the river-side, and there he met with Lydia, and preached to her, and her heart was so opened that she received the truth. Very often, I do not doubt, in a Christian enterprise, the first foothold that a cause gets is the prayer-meeting. This, then, is the missionary’s lever; he begins with the prayer-meeting. I have gone through the early history of prayer-meetings, and shown you the extreme value of such to the Church of God.

II. What Are the Uses of the Prayer-meeting?

The prayer-meeting is useful to us in itself, and also very useful from the answer which its gets. It is a very useful thing for Christians to pray with each other, even apart from the answer. God has made our piety to be a thing which shall be personal, but yet he looks for family piety and makes us feel that all the saints are our brethren and sisters, and that, therefore, our meetings as Christian families, and as Christian Churches in the prayer-meeting, become the natural outgrowth of social godliness. The prayer-meeting sometimes also generates devotion. Some of the brethren may be very dull and heavy, but others who are at that time in a lively state of mind may stimulate and excite them. When you have been busy all the day, and are not able to shake off the cares of business, you get warmed up by getting near to each other in your prayers. And, more than that, the united fires being placed together on the hearth, the fire-brands are made to burn with greater power. There is a kind of divine force comes upon us sometimes at the prayer-meeting. Oh! it is a grand thing thus to be made fit again, with joints all oiled, and muscles all braced, and nerves all strung, for the battle of life. United prayer, then, serves this purpose, and therefore is it valuable. But, again, united prayer is useful inasmuch as God has promised extraordinary and peculiar blessings in connection with it, “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.” God asks agreement, and, once the saints agree, he pledges himself that the prayer of his agreeing ones shall be answered. Why, see what accumulated force there is in prayer, when one after another pours out his vehement desires; when many seem to be tugging at the rope; when many seem to be knocking mercy’s gate; when the mighty cries of many burning hearts come up to heaven. When, my beloved, you go and shake the very gates thereof with the powerful battering-ram of a holy vehemence, and a sacred importunity, then is it that the kingdom of heaven suffereth violence. When first one, and then another, and yet another, throws his whole soul into the prayer, the kingdom of heaven is conquered and the victory becomes great indeed. The prayer-meeting is an institution which ought to be very precious to us, and to be cherished very much by us as a Church, for to it we owe everything. When our comparatively little chapel was all but empty, was it not a well-known fact that the prayer-meeting was always full? And when the Church increased, and the place was scarce large enough, it was the prayer meeting that did it all.

III. What Are the Hindrances to the Prayer-meeting?

There are some hindrances before the people come. Unholiness hinders prayer. A man cannot walk contrary to God, and then expect to have his prayers heard. Discord always spoils prayer. When believers do not agree, and are picking holes in each other’s coats, they do not really love one another, and then their prayers cannot succeed. Hypocrisy spoils prayer, for hypocrites will creep in, you cannot help it. But there are some things which hinder the prayer-meeting when we are at it. One is long prayers. It is dreadful to hear a brother pray us into a good frame, and then, by his long prayer, pray us out of it again. Long prayers spoil prayer-meetings, for long prayers and true devotion in our public assemblies seem pretty much to be divorced from one another. Prayer-meetings are also hindered when those who get up to pray do not pray, but preach a little sermon, and tell the Lord all about themselves, though he knows their own better than they do, instead of asking at once for what they want. Prayer-meetings are often hindered by a want of directness, and by beating about the bush. I did admire a prayer I heard last Monday night, in which a brother said, “Lord, the orphanage wants 3,000; be pleased to send it.” Prayer-meetings are sometimes hindered by a want of real earnestness in those who pray, and in those who pray in silence. I fear that much of our prayer is lost because we do not sufficiently throw our hearts into it. But the prayer-meeting may also be spoiled after we have been to it. “How say” say you. Why, by our asking a blessing, and then not expecting to receive it. God has promised that he will do to us according to our faith, but if our faith is nothing, then the answer will also be nothing. Inconsistency, too, in not practically carrying out your desires will also spoil the prayer-meeting. If you ask God to convert souls, but you will not do anything for those souls; if you ask God to save your children, but you will not talk to them about their salvation; if you ask God to save your neighbors, and you do not distribute tracts amongst them, nor do anything else for them, are you not altogether a hypocrite? You pray for what you do not put out your hand to get. You pray for fruit, but you will not put out your hand to pluck it, and all this spoils the prayer-meeting. Earnest prayer, however, is always to be followed up by persevering efforts, and then the result will be great indeed.

IV. What Should Be the Great Object of the Prayer-meeting, And That for Which We Should Seek the Answer?

First, it must be the glory of God, or else the petition is not sufficiently put up. Pray that King Jesus may have his own. Pray that the crown-royal may be set upon that dear head, that once was girt with thorns. Pray that the thrones of the heathen may totter from their pedestals, and that Jesus may be acknowledged King of Kings and Lord of Lords. And then, in subservience to that, let us pray for a blessing on the Church. We ought to exercise a little of our love for one another in praying for our fellow-members. Pray for the minister, for he needs it most; his necessities in that direction are the greatest, and therefore let him ever be remembered. Pray for the church officers: pray for the workers in all organizations: pray for the sufferers: prayer for the strong, for the weak, for the rich, for the poor, for the trembling, for the sick, for the backsliding, for the sinful. Yes, for every part of the one great body of Jesus let our supplications perpetually ascend. Then we should also pray for the conversion of the ungodly. Oh! this ought to be like a burden on our hearts; this ought to be prayed out of the lowest depths of a soul that is all aglow with sympathy for them. They are dying; they are dying; they are dying without hope. It is of no use my preaching to the people, my dear Christian brethren, unless you pray for them. It may be that you who pray have more to do with the blessed results than we who preach. He has given us his pledge that he will answer: believe it, and you shall see it, and you shall have the joy of it whilst His shall be the glory. Amen

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"Pray without ceasing"

1 Thess. 5:17

(From Works of Ezekiel Hopkins, 1874, Vol. 3, pp 579-581)

That may be said to be done without ceasing, which is done constantly, and at set times and seasons. So we have the word used, Gen. 8:22: "'While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter. and day and night, shall not cease:" that is, they shall not cease, in their courses and appointed times. So, here, "Pray without ceasing:" that is, observe a constant course of prayer, at fixed and appointed times; still keeping yourselves from any superstitious observations. And, thus, Exod. 29:42: the daily sacrifice is called "a continual burnt-offering;" and yet it was offered up only every morning and every evening, and yet God accounts it a continual offering. So here "Pray" continually, or "without ceasing:" that is, keep up frequent and appointed times for prayer, without intermission.

To pray without ceasing, is to pray with all importunity and vehemence. So, in Acts 12:5, "the Church" is said to pray for Peter "without ceasing;" that is, they were very earnest and importunate, and would give God no rest until he heard them. So, also, in the parable of the unjust steward, which our Saviour spake on purpose to show how prevalent with God importunity is, Luke 18:1, it is said, that the Lord would teach them that they "ought always to pray:'' that is, that they ought to pray earnestly and importunity is not giving over till they were heard. So, also, I Sam. 7:7,8, the children of Israel entreated Samuel not to cease crying to the Lord for them: that is, that he would improve all his interest at the throne of grace to the utmost in their behalfs. So we are bid to "pray without ceasing:" that is, to be earnest and vehement, resolving to take no denial at the hands of God. But yet we must do other duties also, though we are vehement in this. We may learn how to demean ourselves in this case towards God, by beggars who betimes come to your doors and bring their work along with them: they beg importunately, and yet they work betwixt whiles: so also should we do: we should beg as importunately of God, as if we depended merely upon his charity; and yet, betwixt whiles, we should work as industriously as if we were ourselves to get our livings with our own hands.

To ''pray without ceasing,'' is to improve all occasions, at every turn, to be darting up our souls unto God in holy meditations and ejaculations. And this we may and ought to do, when we hear or read the word, or in whatever duty of religion we are engaged: yea, this we may and ought to do, in our worldly employments. If your hearts and affections be heavenly, your thoughts will force out a passage, through the crowd and tumult of worldly businesses, to Heaven Ejaculations which are swift messengers, which require not much time to perform their errands in. For there is a holy mystery in pointing our earthly employments with these heavenly ejaculations, as men point their writings sometimes with stops [periods]; even now and them shooting up a short mental prayer unto heaven: such pauses as these are, you will find to be no impediments to your worldly affairs. This is the way for a Christian to be retired and private, in the midst of a multitude; to turn his shop or his field into a closet; to trade for earth, and yet to get heaven also into the bargain. So we read of Nehemiah 2:4, that, while the king was discoursing to him on the state of Judea, Nehemiah prayed unto God: that is, he sent up secret prayers to God, which, though they escaped the king's notice and observation, yet were so prevalent as to bow and incline his heart.

There is yet something more in this praying ''without ceasing." And that is this: we may then be said to "pray without ceasing" when we keep our hearts in such a frame, as that we are fit at all times to pour out our souls before God in prayer. When we keep alive and cherish a praying spirit; and can, upon all opportunities, draw near to God, with full souls and with lively and vigorous affections: this is to "pray without ceasing." And this I take to be the most genuine, natural sense of the words, and the true scope of the Apostle here; to have the habit of prayer, inclining them always freely and sweetly to breathe out their requests unto God, and to take all occasions to prostrate themselves before his throne of grace.

Prayer worth calling prayer, prayer that God will call true prayer and will treat as true prayer, takes for more time by the clock than one man in a thousand thinks. Alexander Whyte

God moves in a mysterious way

His wonders to perform;

He plants His footsteps in the sea,

And rides upon the storm.

Ye fearful saints, fresh courage take;

The clouds ye so much dread

Are filled with mercies, and shall break

In blessings ’round thy head.

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“Behold he is praying”

Lessons from the conversion of Paul Acts 9:1-25

Acts 9:11 “And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he is praying,” The Greek says “praying for himself,” he wasn’t depending on someone else to do his praying. “God has no stillborn children; as soon as any are quickened by his grace, they cry unto him; prayer is the breath of a regenerate man, and shows him to be alive. He who before was breathing out threatenings and slaughter against the disciples of Christ, now breathes after communion with Christ and them.” Our Lord said “Behold” a new Christian praying.

Prayer is the initial experience in salvation. v 5

Note that- the first thing Paul does is acknowledge the Lordship of Jesus Christ. This initial experience was initiated by God Himself. In v 4 the Lord begins this dialogue.

Prayer is instinctive to the Christian. v 5

Without thinking, Paul responded in prayer and in submission. We should have the habit of praying without hesitation or question. We just do it. Pray and Obey.

Prayer is natural to the Christian experience. v 5

Paul needed no lessons, no practice, no prayer book. The main way we can help one another in prayer is to set the example of a praying life and to exhort one another to do the same.

Prayer is dialogue. v 5

Three times the Lord speaks to Paul and he answers twice. Three times the Lord speaks to Ananias and he answers twice. We need silence and mediation in our prayer time. We need a still heart to know God’s presence.

Prayer is accompanied with obedience. v 8 & 18

Prayer is obedience and requires obedience. The genuine Christian’s nature is to pray obey. Note, that Paul first went to Damascus (v 8) and second was baptized (v 18) both are acts of obedience. If we are not praying, we are not obedient and if we are not obedient, then our praying will be in vain.

Prayer’s answer involves waiting, isolation, and fasting. v 9

The most effective praying is done in secret, where we are cut off from the world. Paul was 3 days sightless–sometimes effective praying involves loosing sight of the world and its interest. Out of our secret prayer life we can expect the presence of God in our cooperate prayer life and the power of God to be manifest in our service.

Prayer is how we know God’s Will. v 10-15

Ananias was a man in communion with God and God initiated the dialogue and the action. As we pray we learn the will of God.

Prayer is no contradiction to election and sovereignty. v 15

Prayer is God’s decreed means to accomplish His purposes. Paul was chosen but Ananias still went. So must we go and preach the Gospel because God has a plan, and that includes our praying.

Prayer results in being filled with the Holy Spirit. v 17

Both obedience and prayer are necessary to “being filled with the Spirit” which is something God does to us. We do not fill ourselves. God fills us as we pray and abide in Him.

Prayer is a means to produce change. v 21

In our natural state we do not pray; therefore prayer is a change that produces change. Isn’t that why we pray? Cp verse 1 with verses 19-21. Paul changed from threats and murder to preaching “Jesus is the Christ.”

Prayer produces growth & effectiveness. v 22

Because it gives exposure to the source of life. Cp Jn 15:1-5 Prayer and the filling of the Holy Spirit produce results.

The answer was on the way while Paul was praying, v 11. As we pray God may have the answer on the way.

In the prayer meeting, as nowhere else, are Christian graces thus brought together with powerful reactionary and reflective forces. The Prayer Meeting and Its History, J. B. Johnston

Faith, mighty faith the promise sees,

And Looks to God alone;

Laughs at impossibilities,

And cries, It shall be done!

C. Wesley

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Exceeding Abundant Encouragement to Prayer

Eph 3:14 For this cause I bow my knees unto the Father, 15 from whom every family in heaven and on earth is named, 16 that he would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man; 17 that Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love, 18 may be strong to apprehend with all the saints what is the breadth and length and height and depth,19 and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God. 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, 21 unto him be the glory in the church and in Christ Jesus unto all generations for ever and ever. Amen.

Do you ever get discouraged in praying? Do you ever have an inner desire to pray fervently and victorously but just can’t get over being discouraged? The Bible is abundant with texts and testimonies to encourage us in prayer. It is probably true that, if we are discouraged from praying it is because we are not reading our Bibles.

This portion of Scripture is a great remedy for discouragement.

Notice first what Paul is praying for:

that we may be strengthened in the inner man,

that Christ may dwell in our hearts,

that we be rooted and grounded in love,

that we may know the love of Christ,

that we may be filled unto the fulness of God.

All these things are aspects of Christian character. If our character and our relationship to God are what they ought to be all else will be as it should be.

Paul recaps what he is praying for by giving his praying and us over to God, “Now unto him.” He recognizes that God is all-powerful. God is necessarily all-powerful (or omnipotent). He would not be God if He did not possess all and unlimited power. Paul is reminding God that He is able to do what he is asking, and encouraging himself and us at the same time. God’s power reaches to all things: past, present, and future; good and bad; in His will or out of His will; directly from Him or through deligated powers. The only thing that God cannot do, are things contrary to his nature and inconsistent with his will. “He cannot deny Himself.” 2 Tim 2:13

Paul encourages us to expect answers to our praying by saying that God “is able to do exceeding abundantly above all that we ask or think.” If He can do above what we ask of think then certainly He can do what we ask or think. Sometimes He answers before we ask and other times it is after much asking. Sometimes it is what we can understand to be for our good and His glory and other times it is something we can’t imagine that can be for any good or any glory to Him. God is in total control.

This gives us great encouragement to go to God, and ask such things of Him as we want, and He has provided. Heb 4:16 says “Let us therefore draw near with boldness (free speaking) unto the throne of grace, “

All this He does as He develops Christian character in us “according to the power that works in us.” God has worked powerfully to deliver us from the wrath of His infinite justice and He is accordingly working in us now to make us what we ought to be and useful for His glory.

The conclusion of the apostle's prayer, in which the power of God is celebrated, is “unto him be the glory in the church and in Christ Jesus unto all generations for ever and ever. Amen.”

Thou art coming to a King; large petitions with thee bring.

The Lord Has Heard and Answered Prayer

The Lord has heard and answered prayer

and saved his people in distress;

this to the coming age declare,

that they his holy name may bless.

The Lord, exalted on his throne,

looked down from heav’n with pitying eye

to still the lowly captive’s moan

and save his people doomed to die.

All men in Zion shall declare

his gracious name with one accord,

when kings and nations gather there

to serve and worship God the Lord

The earth and heav’ns shall pass away,

like vesture worn and laid aside,

but changeless you shall live alway,

your years forever shall abide.

You, O Jehovah, shall endure,

your throne forever is the same;

and to all generations sure

shall be your great memorial name.

Psalm 102:17-27 The Psalter, 1912; alt. 1990 mod.

Tune 1973 from the Oxford Books of Carols by permission of Oxford University Pess

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Bold Praying

Let’s do a word study. The Greek word parresia means “outspokenness, frankness, plainness of speech that conceals nothing” (Arndt & Gingrich, Lexicon of NT); “freedom in speaking without concealment, ambiguity, or circumlocution” (Thayer); “the speaking all one thinks, free-spokenness, as characteristic of a frank and fearless mind” (Critical Lexicon & Concordance) To sum up these definitions “boldness,” parresia, is, saying all that one thinks, in clear terms, not hiding anything or running in circles with our words, or more simply “unreserved & direct speaking.”

Bold or “unreserved & direct speaking” in our praying is necessary for effectual praying. Following are four occurrences of this word in the N.T. which encourage us in praying.

Bold Praying with Access and Confidence

Eph 3:12 “In whom we have boldness (parrhesia) and access with confidence by the faith of him.” Note the association with “access” and “confidence.” Access is the right or opportunity to get to someone. Confidence is trust in knowing that we can exercise our access and be accepted and not rejected. This access is with boldness, or “unreserved & direct speaking.” We can and should use the access that we have to God to say what ever we want to say. We should have a holy courage or confidence and trust that God will accept and hear us. We have no reason to have fear or a spirit of bondage.

Bold Praying for Mercy & Grace

Heb 4:14-16 “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly (parrhesia) unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” How can a defiled and sinful person approach God? He must first cleanse and qualify himself, but this he can not do to the satisfaction of an infinitely holy and vengeful God. The work of qualifying us must be done for us. There are two things that this text says we get by boldly coming: 1. Mercy, which is not getting what we deserve, that is eternal judgment and 2. Grace, which is getting what we no not deserve, that is, all “the exceeding riches of his grace in his kindness toward us through Christ Jesus.” Eph 2:7

Bold Praying by the Blood of Jesus

Heb 10:19 “Having therefore, brethren, boldness (parrhesia) to enter into the holiest by the blood of Jesus,” The blood of Jesus has cleansed us of all defilements so there is nothing to hinder us. If our coming to God depended on our own worthiness we would have great reason to fear. We have liberty granted to us by God on the basis of what our substitute has accomplished for us. To be timid in our approach to God would say that we don’t trust what has been done for us or that what has been done is maybe not sufficient. What a great compliment and glory it is to God for us to take Him at His word and come with “unreserved & direct speaking.”

Bold Praying’s condition

1 Jn 3:21,22 “Beloved, if our heart condemn us not, then have we confidence (parrhesia) toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.” also 5:14 “And this is the confidence (parrhesia) that we have in him, that, if we ask any thing according to his will, he heareth us:” Jesus laid the foundation for this in Jn 15:7 “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” This is always the secret to answered prayer, even in the case of Jesus Himself. This abiding relationship is the assumed condition of all answers to prayer. So, what should be our responsibility in relation to prayer being answered? Simply this, “to abide in Him.” We are to be in constant obedience and fellowship and we can claim the promise “ask anything in my name, I will do it.” Jn 14:14

All four of these passages are in the Present tense, which is saying that we are to be continually having this boldness or “unreserved & direct speaking.” This is something that should be natural and normal to us which God would have us to experience on a continual basis. . My dear fellow-prayer “Let us have boldness with our great God.”

The Spirit imparts a sense of sonship and acceptance that creates freedom and confidence in the presence of God.

Behold the Throne of Grace!

Behold the throne of grace!

The promise calls me near:

There Jesus shows a smiling face,

And waits to answer prayer.

That rich atoning blood,

Which sprinkled round I see,

Provides for those who come to God,

An all-prevailing plea.

My soul, ask what thou wilt;

Thou cants not be too bold:

Since his own blood for thee he spilt,

What else can he withhold?

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What wond’rous grace! who knows its full extent?

A creature, dust and ashes, speaks with God--

Tells all his woes, enumerates his wants,

Yea, pleads with Deity, and gains relief.

’Tis prayer, yes, ’tis ‘effectual, fervent prayer,’

Puts dignity on worms, proves life divine,

Makes demons tremble, breaks the darkest cloud,

And with a princely power prevails with God!

And shall this privilege become a task?

My God, forbid! Pour out thy Spirit's grace,

Draw me by love, and teach me how to pray.

Yea, let Thy holy unction from above

Beget, extend, maintain my intercourse

with Father, Son, and Spirit, Israel’s God,

Until petitions are exchanged for praise

Irons.

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Mary’s Example in Prayer

The mother of Jesus exemplifies true praying. In Jn 2:1-11 we have the story of Jesus turning the water into wine. It begins ”And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage. And when they wanted wine----” Now let’s see how Mary reacts to this situation.

1. “And when they wanted wine, the mother of Jesus saith unto him” She goes to the right place with the need. Jn 6:68 “Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.”

2. “They have no wine” She was assuming someone else’s problem--she was being an intercessor. To pray for ourselves (i.e. our family and friends) only, is selfish and forsakes the responsibility we have in prayer.

3. “They have no wine” She states the problem. Prayer is simply telling it to Jesus and leaving it in His care and timing. 1 Pe 5:7 “Casting all your care upon him; for he careth for you.”

4. “Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.” Mary is rebuffed. Sometimes we are rebuffed when God doesn’t quickly answer our prayer. This is “trusting time.”

5. “His mother saith unto the servants, Whatsoever he saith unto you, do it.” She had done enough. She did not try to influence or help Him or even express concern. Jesus knew the problem and that was enough.

6. “Whatsoever he saith unto you, do it.” She did not concern herself with the means that Jesus might use. She is in submission to what ever Jesus does and in whatever way He does it. If we give God great liberty to work He will do great things in great ways.

7. “And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.” Jesus worked in the existing circumstances by using the six water pots. God can bless us right where we are and with what we have. Obedience where we are is our responsibility.

8. “Jesus saith unto them, Fill the waterpots with water.” Jesus gave a simple and what seemed to be an unrelated command. Remember Naaman in 2 Ki 5:11 who said, “Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.” He was upset with God’s means but when he obeyed he was healed. Obedience is better than sacrifice.

9. “And they filled them up to the brim.” They obeyed as much as possible, “to the brim.” In 2 Ki 13:18,19 the prophet told the king to smite the ground, he smote only three time and the prophet rebuked him. We need to obey to the degree we want God to bless.

10. “And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.” Obedience is consistently required. Trust even when there’s risk of embarrassment and failure.

11. “When the ruler of the feast had tasted the water that was made wine, and knew not whence it was:” God normally works behind the scenes and with people that are not significant to the people of this world. Here it is the servants, the least esteemed, that God uses. Are we willing to be such to be used of God?

12. “But the servants which drew the water knew” “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.” Jon 15:15

13. “The governor of the feast called the bridegroom, And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.” We never get the best until Jesus comes and becomes our Savior and Supplier. If we are feeling rebuffed and still waiting on God’s blessing, cheer up, “it will be worth it all when we see Jesus.” 1 Co 2:9 “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” The good wine will come last and it must come from Jesus because of what He did for us.

14. “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory.” Rom 11:36 “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.”

15. “and his disciples believed on him.” Seeing God work, glorify His name and meet needs always increases the faith of His people and glorifies God.

Let us pray that Jesus will come into our lives and work for His glory and our good.

You can do more than pray, after you have prayed, but you cannot do more than pray until you have prayed. John Bunyan

Oh, closer every day;

Let me lean harder on Thee, Jesus,

Yes, harder all the way.

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Our Continual Responsibility to Pray

The Greek word proskartereo makes an interesting and helpful study on prayer. The dictionary gives great breadth in its meaning: “to be steadfastly attentive unto, to give unremitting care to a thing, to persevere and not to faint, to show one's self courageous for, to be in constant readiness for one, wait on constantly.” We put this together as: “To be steadfastly attentive to with constant readiness and unremitting care that one might persevere and show oneself courageous.” Five of the ten occurrences of this word are used in exhortations to pray. Nothing else has this degree of emphases. Not: giving of money, attending church, showing of hospitality, exercise of gifts, doctrine, or preaching. All five occurrences are in a continuous action tense, emphasizing the continual responsibility we have to prayer.

1. Ac 1:14 “All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers.” The first occurrence of our word is pre-pentecost and in preparation of pentecost. This is referring to corporate prayer. They continued “to be steadfastly attentive to prayer with constant readiness and unremitting care, persevering and showing themselves courageous” and the promised blessing of pentecost came in power and glorifying of God in Christ Jesus. The historical context was the beginning of an entirely new program in God’s eternal plan. Nothing could be more appropriate than this kind of prayer at this point.

2. Ac 2:42 “They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” After pentecost the believers continued “to be steadfastly attentive to with constant readiness and unremitting care, persevering and showing themselves courageous” in corporate prayer and the blessings continued to come. Sometimes we long for our churches to have the zeal and power that the church in Acts had. It seems obvious that Acts 2:42 contains the secret to their usefulness for God. Why and for how long will we continue in our own powerless ways?

3. Ac 6:4 “But we will devote ourselves to prayer and the ministry of the word.” The leaders of the new born church took the necessary precaution “to be steadfastly attentive to pray with constant readiness and unremitting care, persevering and showing themselves courageous.” As they began to lead the church they understood the necessity of prayer. Prayer was so important to them that they delegated other necessary duties to others, so they could have sufficient time for prayer. What a change we would see in our churches if its leaders would protect their responsibility to pray. Most of our churches are run in the energy of the flesh and not in the power of the Spirit.

4. Rom 12:9-13 “Love must be without hypocrisy. Abhor what is evil, cling to what is good. Be devoted to one another with mutual love, showing eagerness in honoring one another. Do not lag in zeal, be enthusiastic in spirit, serve the Lord. Rejoice in hope, endure in suffering, persist in prayer. Contribute to the needs of the saints, pursue hospitality.” Paul is exhorting us to not be hypocritical, but sincere in expressing our love. When he says “ persist in prayer,” he is telling us to “to be steadfastly attentive to prayer with constant readiness and unremitting care, persevering and showing ourselves courageous in prayer.” The context suggests that this praying is “intercessory prayer” i an exercise of our love. Love is the identifying characteristic of the children of God, “Everyone will know by this that you are my disciples—if you have love for one another.” Jn 13:35 It is impossible for one to love God if he does not love his fellow Christian. 1 Jn 4:20 “If anyone says ‘I love God’ and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.” We must love and pray for our brothers and sisters in our Lord.

5. Col 4:2-5 “Be devoted to prayer, keeping alert in it with thanksgiving. At the same time pray for us too, that God may open a door for the message so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may make it known as I should.” He adds emphasis by saying that we should “keep alert in prayer with thanksgiving” He also gets personal with the saints at Colosse when he asks them to intercede for him that they might have opportunity to “proclaim the mystery of Christ.” Paul is making thanksgiving and intercession integral parts of the kind of prayer we are to be devoted to, that is, “to be steadfast, attentive to with constant readiness and unremitting care, persevering and showing ourselves courageous.” We certainly have much to be thankful for, this in itself is sufficient to make our praying full and lively. Then again, Paul is the missionary and the Colosse Christians are to support him in intercessory prayer. Most of us know someone who is either on the mission field or in the ministry of a church that we could pray for. There are three ways to fulfill the great commission “go and make disciples of all nations,” Ma 28:19: 1. In person as Paul did. 2. In financial support as the Philippians did Ph 4:15, 3. In prayer as the Colosse Christians are exhorted to do.

Four of the above five occurrences are dealing with corporate prayer and the fifth (Ac 6:4) is dealing with prayer in the leadership of the Church. The basic lesson is that prayer should get its proper emphasis in our churches. Without it there is no hope for the presence and power of God.

A church is never more like the New Testament church than when it is praying.

A congregation without a prayer meeting is essentially defective in its organization, and so must be limited in its efficiency. The Prayer Meeting and Its History, J. B. Johnston

It is not enough to begin to pray, nor to pray aright; nor is it enough to continue for a time to pray; but we must pray patiently, believing, continue in prayer until we obtain an answer. George Mueller

Prayer is indeed a continuous violent action of the spirit as it is lifted up to God. This is comparable to that of a ship going against the stream. Luther

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Paul’s Prayer for the Colosse Christians

“For this reason we also, from the day we heard,

have not ceased praying for you and” Col 1:9-12

I. The Object of Paul’s prayer.

“asking God to fill you with the knowledge” Paul is praying for a completion and perfecting of that which God has begun in them. “To fill” is to carry into effect, bring to realization. Knowledge here is “a knowledge grounded on personal experience “ Paul want us to come into complete realization of our personal experience of God. “of his will in all spiritual wisdom and understanding,” Paul is praying that we might have personal experience in “spiritual understanding” of the mysteries of grace. God gives us understanding in “things angels long to catch a glimpse of.” 1 Pet 1:12

II. The Purpose of Paul’s prayer involves two things.

1. Our Character “so that you may live worthily of the Lord” “I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called,” Eph 4:1 “to walk by faith in him;” 2 Cor 5:7, “to walk after his Spirit,” Gal 5:16, and according to His word, to have a way of life as becomes his Gospel, Phil 1:27, and worthy of that calling wherewith the saints are called by grace to the obtaining of his kingdom and glory. 1 Thes 2:12

2. His pleasure “and please him in all respects” In ourselves we can do nothing to please God, but because of Christ redeeming work for us, we have faith and love toward God that makes our works acceptable.

III. The Answer of Paul’s prayer.

Note four phrases that describe the action of knowing God’s will.“bearing fruit in every good deed,” children of God are trees that bear righteousness, they are a planting of the Lord and under the influence of divine grace they bring forth the fruits of righteousness. “growing in the knowledge of God,” When a Christian becomes full of knowledge, his capacity grows so there is room for more knowledge of God’s person and will. The cycle continues and will continue into eternity. “being strengthened with all power according to his glorious might” Believers are weak in themselves, and insufficient to do or bear anything of themselves, but stand in need of strength from above, proportionate to the various kinds of services, temptations, and trials they are called unto. All power belongs to God, it is a perfection of his nature, and has been, and is gloriously displayed in many things; as in the creation of the heavens and the earth; in the upholding of all things in their being. “for the display of all patience” To bear patiently all afflictions and tribulations and wait patiently for the things promised by God, “to live self-controlled, upright, and godly lives in the present age, as we wait for the happy fulfillment of our hope in the glorious appearing” Tit 2:13 “and steadfastness,” to be slow to anger, and not easily provoked to wrath; to be ready to forgive injuries; and to bear long, and with patience, all reproaches and persecutions for the sake of Christ, and his Gospel; “with joy” with a cheerful spirit, or with joy in the Holy Ghost; to esteem reproach for Christ's sake above the riches and honors of this world; to rejoice when counted worthy to suffer shame for his name. “giving thanks to the Father” As Paul prays for us to be thankful for all things, so should we pray for ourselves and for one another, that we should be humble and full of gratitude toward God.

How does the contents of this prayer compare with the contents of our prayers. Our Spiritual needs are more important than our physical. We should be praying for ourselves and for one another that we might be full of experiential knowledge of God’s will in a spiritually wise and understanding way so that we may walk worthily of our Lord and please Him in all things as we bear the fruit of good deeds, ever growing in knowing Him, manifesting patience, steadfastness, and joy.

I asked the Lord that I might grow

In faith, and love, and every grace;

Might more of his salvation know,

And seek more earnestly his face.

I thought that in some favoured hour

At once he’d answer my request;

And, by his love’s constraining power,

Subdue my sins and give me rest.

Instead of this, he made me feel

The hidden evils of my heart,

And let the angry power of hell

Assault my soul in every part.

“Lord, why is this?” I trembling cried.

“Wilt thou pursue thy worm to death?”

“Tis in this way,” the Lord replied,

“I answer prayer for grace and faith.”

“These inward trails I employ

From self and pride to set thee free,

And break thy schemes of earthly joy,

That thou may’st seek thy all in me!”

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Paul’s Requests for Prayer

Our Lord said in Mat12:34-37 “You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil. I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned.” There is a definite correlation between what one thinks or the desires in His heart and what he talks about. This applies to one’s praying. We pray for, and ask others to pray for, what we hold dear in our hearts. If we are praying for health and wealth, then that reveals what is dear to us. The requests given out in our prayer meetings reveals what we are most concerned about. Some prayer meetings have been nicked named “an organ recital” because there are so many requests for hearts, kidneys, livers, gall bladders, etc. The first two requests the Lord taught us (Luke 11:1) to include in our prayers are “Father, hallowed be your name.” the honor and glory of God; and “Your kingdom come,” the success of God’s program in this world. After this we are told to pray “Give us each day our daily bread, and forgive us our sins...” It is helpful to review the prayer request that Paul had. Notice what he requested each of the following churches to pray.

1. The Romans--for His Service. Rom 15:30,32 “I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, so that by God's will I may come to you with joy and be refreshed in your company.”

2. The Thessalonians--that God’s Word Might Prosper. 2 Thess 3:1-3 “Finally, brothers, pray for us, that the word of the Lord may speed ahead and be honored, as happened among you, and that we may be delivered from wicked and evil men. For not all have faith. But the Lord is faithful. He will establish you and guard you against the evil one.”

3. The Thessalonians--for Deliverance. 2 Thess 3:1-3 “Finally, brothers, pray for us, that the word of the Lord may speed ahead and be honored, as happened among you, and that we may be delivered from wicked and evil men. For not all have faith. But the Lord is faithful. He will establish you and guard you against the evil one.”

4. The Hebrews--for the Brethren. Heb 13:18,19 “Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. I urge you the more earnestly to do this in order that I may be restored to you the sooner.”

5. The Corinthians--for their Gifts to Him. 2 Cor 1:11 “You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many.”

6. The Ephesians--for His Preaching. Eph 6:18-20 “praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.”

7. The Colossians--for an Open Door. Col 4:3,4 “Continue steadfastly in prayer, being watchful in it with thanksgiving. At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—that I may make it clear, which is how I ought to speak.”

Prayer 89 Bible Outline Studies, Basil Miller, p 54

The above prayer request could be an outline for our praying, personally of corporately. May we accept Paul’s request as if our own leaders and friends were making it.

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Paul’s Prayers for Others

Intercessory prayer is the responsibility of all Christians and especially of Christian leaders. If one is sincere about wanting to help people to have a better relationship with God, he will pray for them. Genuine Christian love will cause one to pray for the one loved. Godly leaders will follow the example of our Lord and pray for the sheep. God has given us good example in Paul of how to pray for others. Paul prayed for:

1. The Romans - to come them. Rom 1:8-19 "First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you." We are to pray for others with thankfulness conditioned on the will God. We should pray for others that we have never met, thanking God for what he has done in and with their lives. We should be consistent in praying for others, this shows true concern for them. We should pray that we might be able to make a contribution to their lives as God wills and for His glory.

2. The Thessalonians - to see them. 1 Thes 3:10-12 "Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith? Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you." We are to pray much "Night and day." We are to pray for God to direct us so that we might have the opportunity to help others in areas that lack and that they may abound in love for others.

3. Israel - that they might be saved. Rom 10:1-5 "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved." We are to pray for the salvation of others, even for those who have rejected the truth and the Savior. Even though they have persecuted us and fought against God, we are still to pray for them.

4. The Corinthians - that they might be pure. 2 Cor 13:7 "Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates." We are to pray for the "holiness" of others in relation to God and for their "honesty" in relation to others without regard for our reputation.

5. The Ephesians - that they might have wisdom. Eph 1:16-19 "Cease not to give thanks for you, making mention of you in my prayers; 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: 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, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power." We are not to stop praying for our friends in Christ that they will be intelligent and knowledgeable about who God is and what God wants them to do, and what they have in Christ and how powerful God is.

6. The Phillipians - that they might abound in love. Phil 1:9-11 "And this I pray, that your love may abound yet more and more in knowledge and in all judgment; That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God." We are to pray for others that they may increase in knowing God and in the ability to apply truth to everyday life without being offensive, and have the righteousness of Christ.

7. The Colossians - to know God’’s will. Col 1:9-11 "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; That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; Strengthened with all might, according to his glorious power, unto all patience and long suffering with joyfulness." We are to continually pray for others to completely know God’’s will and live in a way that would honor our Lord in good works, ever increasing in knowledge of God strong in joyous patience and long suffering.

Prayer 89 Bible Outline Studies, Basil Miller p 55

Our praying for our spiritual brothers and sisters should be guided by the Holy Spirit, conditioned on the will of God, and for the Glory of Christ Jesus. It should be focused on the advancement of the Kingdom of God not on our pleasures and comforts.

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Intercession is the Noblest Work of God Entrusts to us Humans

T.W. Hunt

The power of the Church truly to bless rests on intercession--asking and receiving heavenly gifts to carry to men. of prayer, men mighty in prayer. Power Through Prayer, E. M. Bounds

In the fine and difficult art of prayer, intercession is undoubtedly the most difficult of accomplishment. As far as my understanding of these things goes, intercessory prayer is the finest and most exacting kind of work that it is possible for men to perform. Prayer, O. Hallesby, p 164

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Steadfast Devotion to Prayer

The Greek word for “steadfast devotion” is proskartereo, 6 of the 10 occurrences have to do with prayer, it means to be steadfastly devoted to, to give unremittingly to, to persevere and not to faint in, to be in constant readiness for.

Acts 1:14 “All these continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.” Jesus’ last instruction to the disciples was “not to depart from Jerusalem, but to wait for the promise of the Father...you will be baptized with the Holy Spirit not many days from now.” Ac 1:5 We can’t be sure of what they understood “ baptized with” to mean but obviously they were willing for it. Jesus further entices them with “you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 1:8 I suspect that the last phrase “to the end of the earth” just blew their minds, but it didn’t seem to scare them. After Jesus was taken up from them into Heaven they quickly obeyed. They returned to Jerusalem and went to the upper room and our text describes what they did. They continued or they were steadfastly devoting themselves to prayer, they gave themselves unremittingly to prayer, they persevered and did not faint in their prayer, they were in constant readiness for prayer. Acts 2 recorded the unsurpassed events that resulted. The lesson is clear, if we give prayer its proper place, God will bless beyond our comprehension. “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us,” Eph 3:20

Acts 2:42 “And they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread, and the prayers.” Verse 41 ends with “and there were added that day about three thousand souls.” This mighty work of God compelled these early Christians to continue or to be steadfastly devoted to prayer, to give themselves unremittingly to prayer, to persevere and not to faint in prayer, to be in constant readiness for prayer, as they had before this in 1:14. The result of their faithfulness to persist in doing what was right is recorded in v 43 “And fear came upon every soul: and many wonders and signs were done by the apostles.” It is both simple and mysterious. Nothing complicated about giving ourselves to prayer, but mysterious when we realize we don’t do it. It is obvious that they, plural, corporately gave themselves to the teaching, the fellowship, the breaking of bread, and the prayers. All four items have the definite article making it a matter of specific identity. If the first three are corporate, then the fourth is also. They were praying in “the prayer meetings” with steadfast devotion.

Ac 6:4 “But we will devote ourselves to prayer, and to the ministry of the word.” Now things have grown to the point that problems have appeared and some needs of the people are not being properly met. Priorities have to be identified and responsibilities have to be delegated. The apostles determined that their first priority would be to “give ourselves continually to prayer” that is, to steadfastly devote themselves to prayer, to give themselves unremittingly to prayer, to persevere and not to faint in prayer, to be in constant readiness for prayer, “and to the ministry of the word.” This they are doing together, corporately. We see proof of this in the plural “ourselves” and the fact that “ministry of the word” is a corporate ministry. They were not satisfied in each one having his secret time of prayer. They were serious and corporately laid hold of God in prevailing prayer.

Rom 12:12 “Rejoicing in hope; be patient in tribulation, be constant in prayer.” The glory days of Pentecost are in the past, now it is tribulation times and the exhortation is to be steadfastly devoted to prayer, to give unremitting to prayer, to persevere and not to faint in prayer, to be in constant readiness for prayer, Note the flow of the context, v 1 “I appeal to you...brothers...” v 3 “I say to everyone among you...” v. 4 “as in one body we have many members,” v 5 “though many, are one body in Christ” v 10 “love one another with brotherly affection” v 12 “...be constant in prayer” v 13 “contribute” to the needs of the saints” v 16 “Live in harmony with one another” v 18 “...live peaceably with all men.” The entire context is speaking to the Roman Christians as a corporate body. The exhortation to be steadfastly devoted to prayer, to give unremittingly to prayer, to persevere and not to faint in prayer, to be in constant readiness for prayer is given to the corporate body of believers. We as a body of believers are to be rejoicing in hope, being patient in tribulation, and continue in prayer.

Eph 6:18 “Praying always at all times and in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints.” Paul is discussing the armor of God with which we should equip ourselves. After he names all the equipment, climaxing with “the sword of the Spirit, which is the Word of God,” he brings it altogether by saying “pray.” That is, we are to be praying always at all times, we are not to cease and there is no inappropriate time to pray. Prayer must be in the Spirit and watch with a steadfast devotion to prayer, giving ourselves unremittingly to prayer, that we might persevere and not to faint in prayer, being constant readiness for prayer. It seems that Paul can not say enough about prayer and how important it is. Even with all the armor of God in place we still must pray.

Col 4:2 “Continue steadfastly in prayer, being watchful in it with thanksgiving;” We are to be steadfastly devoted to prayer, to give unremittingly to prayer, to persevere and not to faint in prayer, to be in constant readiness for prayer, and be careful to watch for all those things we should be thankful. We will never be without much for which to thank God.

If one understands the importance that the Bible attaches to pray, he is not surprised that six times such a strong exhortation is pressed upon us. If one does not understand the importance of prayer then he has these six exhortations to press him into the practice of prayer so he will understand. Both on the corporate and the individual levels we are to be steadfastly devoting ourselves to prayer, to giving unremittingly to prayer, to persevering and not to fainting in prayer, to be in constant readiness for prayer."

We have plenty of Biblical examples. There is a wrestling Jacob, a Daniel who prayed three times a day, and a David who with all his heart called upon his God. On the mountain we see Elias; in the dungeon Paul and Silas. We have multitudes of commands, and myriads of promises. We may be certain that whatever God has made prominent in His Word, He intended to be conspicuous in our lives. If He has said much about prayer, it is because He knows we have much need of it. So deep are our necessities, that until we are in heaven we must not cease to pray. CHS

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The Ultimate Answer to Prayer

No doubt Genesis 15 is one of the greatest chapters in the Bible. It is the climax of God’s dealing with Abraham, known as the Father of the faithful. “After these things the word of Jehovah came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.” Gen 15:1 cp Deut 10:9

When Abraham rescued Lot from the kings (Ch 14), he refused to take any reward for doing so. Abraham’s concern was not the spoil of battle; he was a man of principle and was occupied with the transcendent truths of God. The “word of the Lord” that here comes to Abraham was probably the pre-incarnate Jesus Christ. He says, “I am.... thy exceeding great reward.” He Himself would be Abraham’s reward. Christ is our reward; He was our representative before the judgment of God when he died in our stead. Our reward is the fruit of His labors, we have His imputed righteousness and He is our intercessor for us now at the Father’s right hand. All the blessings of grace and glory are ours because of Him and His work for us, now and for all eternity.

“The word of Lord,” the incarnate Christ Jesus speaks to us with a similar message. In Luke 11:11-13 our Lord is teaching us about prayer. After He tells the story of the three friends, which illustrates intercessory prayer, He makes the analogy of a Father giving a son good things. “And of which of you that is a father shall his son ask a loaf, and he give him a stone? Or a fish, and he for a fish give him a serpent? Or if he shall ask an egg, will he give him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give...” This is simple but profound and powerful logic. Of course a Father would not give a rock and a scorpion to his son who asks for an “egg sandwich.” Our Heavenly is not only as good as an earthly father; He is infinitely better. But notice how our Lord interjects a new and startling idea. Jesus identifies the object of the Father’s giving as “the Holy Spirit to them that ask him?” Just as Abraham had the person of God as His reward, which is infinitely better that all material and family blessings, so we can have the person of the Holy Spirit as our very own, which is infinitely better than all other things combined.

If the Holy Spirit is a gift of our Father then we can easily see the reasonableness of our asking for what He wants to give. The text says “...to them that ask.” Isn’t that the essence of what prayer really is, asking for what God wants to give. Why should we ask for the Holy Spirit? We must have the help of the Holy Spirit in wanting to pray. We must have His power in the exercise of prayer. Phil 2:13 “for it is God who worketh in you both to will and to work, for his good pleasure.” We do not know what to pray for so we need Him to inform us and lead us in prayer. Rom 8:26 “in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought;” Prayer is an intimate partnership with the Holy Spirit, He give us boldness to wrestle and prevail, as Jacob in Gen. 32:24, to the overcoming of God’s reluctance to bless. Heb 4:16 “Let us therefore draw near with boldness.”

Ultimate prayer request is appropriate for the ultimate answer to prayer. We need to be begging God for a special relationship and presence of the Holy Spirit. Is not God, the Giver, more than all His gifts?

Only when we have the Holy Spirit as our Lord is teaching will our prayer life and our prayer meetings be what they need to be.

But it is the Holy Spirit of God Who is prayer’s great Helper. The Kneeling Christian

Prayer is an art, which only the Spirit can teach us. He is the giver of all prayer. C. H. Spurgeon

The biggest thing God ever did for me was to teach me to pray in the Spirit. Samuel Chadwick

Come, O Come, Thou Quickening Spirit

Come, O come, thou quick’ning Spirit,

God from all eternity!

May the power never fail us;

dwell within us constantly

Then shall truth and life and light

banish all the gloom of night.

Grant our hearts in fullest measure

wisdom, counsel, purity.

That we ever may be seeking

only that which pleaseth thee.

Let thy knowledge spread and grow,

working error’s overthrown.

Show us, Lord, the path of blessing:

when we trespass on our way,

cast, O Lord, our sins behind thee

and be with us day by day.

Should we stray, O Lord, recall;

work repentance when we fall.

Holy Spirit, strong and mighty,

thou who makest all things new,

make thy work within us perfect

and the evil foe subdue.

Grant us weapons for the strife

and with victory crown our life.

Heinrich Held, ca. 1664; Charles F. Gounod, 1872; Tr. by Charles W. Schaeffer,1866; alt; alt. 1961

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We have Prayer because there was a Resurrection

Christ’s resurrection proves He has the power to fulfill His promises. Jesus said, “ ask what so ever you will and it will be done.” “Truly I say to you, whoever says to this mountain, ‘Be taken up and cast into the sea,’ and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him. Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted you.” Mk 11:22-24 A dead Christ could not make good on any promise, especially one like this. Only a resurrected and powerful Jesus can give all things we ask in prayer.

Christ’s resurrection was necessary so He could continue His work. “Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father. Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it.” John 14:12-14 He could not do it, what ever that might be, if He had not risen and gone to the Father. We could not do greater things than He did if He were not alive and working in us. There could not be answered prayer if He had not risen and ascended. But He has risen and there is answer to prayer. Praise God and the Lamb forever.

The first encounter with the resurrected Christ was to Mary as she lingered in the garden, after the others had left perplexed and discouraged, John 20:11-18 The Second was to the two on the road to Emmaus Luke 24:13-32 The Third was to the eleven after the two followers of Jesus talked to Him on the road to Emmaus, came to Jerusalem. Luke 24:33-49 Note the progression: Jesus showed Himself to one, then two, then to a small group and again eight days later, and then to 500 brethren. It seems that out of the 10 appearances of the risen Lord Jesus only three are to single individuals. What is the lesson in all this? Jesus revealed Himself more to the corporate gatherings. Have you ever noticed that many false religions are based on a supposed private revelation of Christ to their leader. Beware of such claims that do not allow for confirmation by others. Sometimes we are too blind to see and too dull to understand how Jesus is revealed to His gathered people through the preaching of the Word and prayer. It is when His people gather together in consideration of the resurrected Savior that He manifests Himself among them.

Christ’s resurrection and ascension was followed by prayer: Acts 1:8-14 “...but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth. And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. They also said,‘Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.’ Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers.” We know the result of this is the first corporate prayer meeting: the birth of the Church and the conversion of thousands. The book of Acts is the story of a praying church. Would to God that we could be more like the churches in Acts and less like the churches in our day.

It took a resurrected Savior to send us the Holy Spirit “But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you...But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. He will glorify Me, for He will take of Mine and will disclose it to you.” Jn 16:7,13,14 The Holy Spirit has come because Jesus has been resurrected, ascended and glorified therefore we can pray in the Spirit. “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” Rom 8:11 26 “In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words.” Rom 8:26

The physical resurrection is the basis of our spiritual resurrection. Paul said “And you were dead in your trespasses and sins, ....But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus. Eph 2:1,4-6 Spiritual death is just as dead as physical death. Christ’s exaltation is our exaltation and when we follow him into the presence of God, it is with the same glory and dignity that He has. He is seated performing His meditoral and intercessory work. We are “seated with Him in the heavenly places” and this certainly must imply “heavenly functions” as well. “we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens,” Heb 8:1 “Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.” Heb 7:25 The resurrection has placed us with Christ in His intercessory work and we follow His example when we pray and intercede for others.

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Prison Praying

“The crowd rose up together against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods. When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely; and he, having received such a command, threw them into the inner prison and fastened their feet in the stocks. But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them; and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone’s chains were unfastened.” Acts 16:22-26

Note the striking resemblance to another prayer meeting recorded in Acts 4:31 “And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.”

Since there were two in attendance this was a corporate prayer meeting. Our meetings don’t have to be large to be effective. We all want to pray with such reality and power that it brings an earthquake but are we willing to live the life that prepares one for such praying? These kinds of results come from a life of total commitment, without counting the cost that is, reckless abandonment to God’s will. Jer 29:13 says “You will seek Me and find Me when you search for Me with all your heart.” Less than full hearted searching for God will not find His blessings. If we hold back on seeking God, He will hold back on blessing us. Successful living and praying comes with fervency and total commitment.

Our lives and our praying are inseparably connected. The way we live effects the way we pray. The way we pray effects the way we live. Our lives must be a continuous prayer and our prayer life must be lived out into everyday life. Lives of holiness and commitment make good soil for our praying to produce results. In Act 16 Paul and Silas had taken a bold stand for truth and for Jesus, even to the point of persecution. They had rebuked Satan and challenged the livelihood of evil men. Satan does not loose ground without fighting back. In v 20 the merchants take Paul and Silas to the rulers for teaching contrary doctrine and multitudes rose up against them. No evidence here of them trying to build a “seeker friendly” church. They seemed to be operating on the principle “It is better to be divided by truth than united by error.” Our prayer life, individually or corporately, will be powerless if we are compromising truths like God’s holiness and sovereignty.

This church began in a prayer meeting, note verse 13; their first gathering was for prayer and verse 16 indicates that they were in the practice of meeting together for prayer. It is not surprising when we find Paul and Silas praying when they found themselves in prison. That was the atmosphere in which this church at Philippi functioned. The “earth quaking” results of their prayer was not from a single prayer but from a prayer life, especially the prayer life of the corporate body. We like to rejoice in Elijah’s prayer on Mt. Carmel when he prayed only 62 words (1 Ki 18:36,37) and the fire of God fell and consumed the wet offerings and the water in the trenches. A great prayer and a great victory for God and His people, but we forget that Elijah had been alone with God for over three years. It takes a lot of faithful “behind the scenes” praying to make visible victory like Elijah’s or Paul’s. A church that prays in the lonely nights will see the blessings on Sunday mornings. “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.” Mat 6:6

I do not hear Paul asking Silas, “Brother Silas, please pray for my back it hurts so bad and I am afraid it going to get infected.” Neither do I hear Silas ask, “Brother Paul, these gashes on my head are giving me a migraine and I believe God wants to heal me. Please pray that I will have the faith to be healed.” God certainly can and does, in His sovereignty, heal our physical bodies. But these two were so busy praising and singing that they didn’t have any thought about their own physical condition. This is the kind of praying that we need. We need to be so absorbed with the things of the Kingdom that we have no care for our personal comforts.

Paul and Silas were experiencing the same thing that the other disciples had as recorded in Acts 5:41 “So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.” Our text says they “were praying and singing hymns of praise to God.” What were they praising God for? Simply, “that they had been considered worthy to suffer shame for His name.”

If they can pray and praise in the stocks, then surely we can do no less in our air-conditioned churches. The earthquake gave liberty to the prisoners. This illustrates what happens to the church when God’s praying people gain the victory in prayer. They get the freedom and power to serve God. Note the three prominent conversions in this story: Lydia (and her household), the slave girl, and the jailor. When the corporate body of believers are praying, then we should not be surprised when sin is dealt with, sinners are saved, and the church grows.

Later Paul wrote back to the Philippians and assured them that “Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel.” Phil 1:12

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The Church Was Born in a Prayer Meeting

“Then they returned to Jerusalem from the mountain called the Mount of Olives (which is near Jerusalem, a Sabbath day’’s journey away). When they had entered Jerusalem, they went to the upstairs room where they were staying. Peter and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers.” Acts 1:12-14

“When the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.” Acts 2:1-4

The element something is born in is the element it is to live in. The seed is placed in the ground to grow and produce many more seeds. A fish is hatched in the water to swim and does not want it any other way. An animal born in the wild is designed to live in the wild. The monkey is in the tree to swing with ease and delight. An eagle is born for great heights and comfortably floats in the thin air.

Man was created in the image of God to commune with Him and if he doesn’’t, he is the loneliest of all creatures. A child of God is so by birth. He is born confessing his sin and calling on the Lord for salvation. The first words Paul uttered were a prayer of submission. ““Who are You, Lord?”” Act 9:5 We began our spiritual life in praying for it and we must continue it in the same way. Our birth from above gives us a ““spiritual”” and a Godly nature. ““For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.”” 2 Pet 1:4 We must then continue to partake of the Divine nature as we live in this world. ““If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you.”” John 16:7

The Church (the local and visible body of believers) was born in a prayer meeting. Yes, they existed as individuals before Acts 2, but as a functioning body of believer they began to exist in Acts 2, in a prayer meeting that had the manifest presence and power of God. The church began in the real presence of God and should continue in the experience thereof. Anything else is not the will of God. The church is to administer God's Kingdom through prayer. It is to commission labors by means of prayer “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.’ Then, when they had fasted and prayed and laid their hands on them, they sent them away.” Acts 13:2,3 The church is to requisition all the supplies necessary to keep the kingdom functioning and advancing. It is said that an army marches on it stomach but God’’s army marches on its knees. Our Lord teaches us in the model prayer to pray to the Father ““Your kingdom come. Your will be done, on earth as it is in heaven.” Mat 6:10 Implicit in this prayer is the request for everything that is needed in the administration of the Kingdom of God.

Peter teaches us that we are “a chosen race, a royal priesthood, a holy nation, a people for God’’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;” 1 Peter 2:9 “A royal priesthood” is body of priests that intercede for others with royal dignity. This is what we do when we pray for one another. The exercise of this priesthood is God’’s will and way for the church to operate.

The church must continue in the atmosphere and function it was birthed in if it is to be effective spiritually. Most evangelical churches have little or no emphasis of prayer. Some have huge buildings and a staff of professional administrators but they are powerless in the spiritual dimension because they are not a praying people, “a body of priests.” Most would acknowledge that we begin the Christian life in and by the aid of the Holy Spirit but “Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” Gal 3:3
“A dynamic praying church must be built from the inside out, employing all four levels of prayer: the secret closet, the family altar, small group praying and finally, the congregational setting.” Developing your Secret Closet of Prayer, Richard Burr, p 19. The corporate prayer meeting is the most important meeting of the church. Jesus said “My Father’’s house shall be a house of prayer----” He didn’t say it should be a house of preaching, or singing and a lot of other good and necessary things. It is to be primarily and fundamentally a place of prayer. This is not where our praying is done in proxy by “the priest,” we are all priests, we all must pray. The corporate prayer meeting is the most important meeting of the church because it gives all the other meetings their effectiveness and creates an atmosphere of God’s presence.

Examine the book of Acts and see how frequently and fervently the church is in prayer and how powerful it is. “These that have turned the world upside down.” Acts 17:6 Prayer and power are inseparable.

The element something is born in is the element it is to live in.

A congregation without a prayer meeting is essentially defective in its organization, and so must be limited in its efficiency. The Prayer Meeting and Its History, J. B. Johnston

History confirms the truth that wherever evangelical and vital religion flourish, there lives the earnest gatherings for social prayer. The Prayer Meeting and Its History, J. B. Johnston

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Persistent Praying

“Now He was telling them a parable to show that at all times they ought to pray and not to lose heart. In a certain city there was a judge who did not fear God and did not respect man. There was a widow in that city, and she kept coming to him, saying, ‘Give me legal protection from my opponent.’ For a while he was unwilling; but afterward he said to himself, ‘Even though I do not fear God nor respect man, yet because this widow bothers me, I will give her legal protection, otherwise by continually coming she will wear me out.’” Luk 18:1-6

The “lose heart” or “not faint” is translation of ma ekkakeo = not to be utterly spiritless, not to be wearied out, exhausted. It occurs 6 times in the NT. Two of those occurrences compliment our text.

Gal 6:9 “For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. Let us not lose heart in doing good, for in due time we will reap if we do not grow weary.” It is encouraging to know that if we keep sowing our effort into the work of the Spirit we will reap the benefit in due time.

2 The 3:13 “But as for you, brethren, do not grow weary of doing good.” Prayer is the very best “good” that we can do, so for sure we should not let ourselves get weary of faint hearted in praying.

Matthew Henry reminds us “All God's people are praying people. Here, earnest steadiness in prayer for spiritual mercies is taught.” This rebukes those who pray not at all or seldom or just when it is convenient. If we pray only when it is convenient we will not pray significantly or sufficiently. Powerful praying comes only with great sacrifice and expenditure of time and effort.

We are to pray in the good times and in the bad times; Seasons of health and sickness; Times of victory and temptation; Whether people desert us or support us. Even when it appears that God has deserted us and not answered our prayers, we exhorted to not loose heart and become exhausted.

This is not to be understood, that a man should be always actually engaged in the act of praying, at every moment in private devotion to God, or attending public prayer with the saints. There is much else for us to do, religious, personal, and civil. The meaning is, that a man should persevere in prayer, and quit, or be dejected, because he doesn’t get an immediate answer.

Earlier in this gospel our Lord had taught persistence in prayer. “Then He said to them, Suppose one of you has a friend, and goes to him at midnight and says to him, ‘Friend, lend me three loaves; for a friend of mine has come to me from a journey, and I have nothing to set before him;’ and from inside he answers and says, ‘Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything.’ I tell you, even though he will not get up and give him anything because he is his friend, yet because of his persistence he will get up and give him as much as he needs. So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks, receives; and he who seeks, finds; and to him who knocks, it will be opened.” Luk 11:5-10

When did the interceding man stop asking—when he received what he needed. Not to lose heart means not to quit asking, not to quit seeking, not to quit knocking. Our Lord tells us, if we keep on asking, seeking, and knocking “it will be opened.”

God could answer our prayers speedy but many times He does not. Not because He doesn’t want to answer, but because we have not developed sufficiently to receive the blessing. God, Who is in sovereign control of all people and events, includes in His plan our asking for those things He wants to do. He moves us to begin our asking process at the right time so as to accomplish in us what He wants accomplished in perfect timing with when he wants to answer our prayer. “Men would pluck their mercies green, when the Lord would have them ripe.” God gives the answer in perfect timing with the asker.

“And the Lord said, ‘Hear what the unrighteous judge said; now, will not God bring about justice for His elect who cry to Him day and night, and will He delay long over them? I tell you that He will bring about justice for them quickly. However, when the Son of Man comes, will He find faith on the earth?’” Luk 18:6-8

We are to put our complete trust in our Loving God. “Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety on Him, because He cares for you.” 1 Pet 5:6,7

Unanswered yet? The Prayer your lips have pleaded

In Agony of heart these many years?

Does faith begin to fail; is hope departing,

And think you all in vain those falling tears?

Say not the Father hath not heard your prayer;

You shall have your desire sometime, somewhere.

Unanswered yet? Though when you first presented

This petition at the Father’s throne,

It seemed you could not wait the time of asking,

So urgent was your heart to make it known.

Though years have passed since then, do not despair;

The Lord will answer you sometime, somewhere.

Unanswered yet? Nay, do not say unanswered,

Perhaps your part is not yet wholly done,

The work began when first your prayer was uttered,

And God will finish what He has begun.

Keep the incense burning at the shrine of prayer,

His glory you shall see sometime, somewhere.

Unanswered yet? Faith cannot be unanswered;

Here feet are firmly planted on the Rock;

Amid the wildest storms she stands undaunted,

Nor quails before the loudest thunder shock.

She knows Omnipotence has heard her prayer,

And cries, “It shall be done sometime, somewhere.”

Ophelia Guyon Browning

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Sound and Sober Praying

“The end of all things is near; therefore, be of sound judgment and sober spirit

for the purpose of prayer.”

1 Peter 4:7

Let’s look closely at the basis for Peter’s exhortation to prayer. “The end of all things.” The New English Translation has “For the culmination of all things is near.”

The Greek for “end” is telos and means termination, the limit at which a thing ceases to be (always of the end of some act or state, but not of the end of a period of time), the last in any succession or series, that by which a thing is finished, its close, the aim, purpose. So the word “end” means either the cessation of something or the purpose of something.

When Peter says “The end of all things” he is not referring to the end of time but to one of the following:

1. Of the universe when all things will be burnt up. 2. Of one’s eminent death 3. Of the OT economy. 4. Of the end of the age when Jesus returns.

Before we decide which he is referring to we need to examine “is near”or “has drawn near” which is in the perfect tense in Greek and describes an action which is viewed as having been completed in the past, once and for all, not needing to be repeated but has continuing results. The same word in the same tense is in Mat 3:2 “Now in those days John the Baptist came, preaching in the wilderness of Judea, saying, ‘Repent, for the kingdom of heaven is at hand.’” John was preaching that the kingdom of heaven had already come and was there. Jesus' last cry from the cross, tetelestai ("It is finished!"), is a good example of the perfect tense, namely "It (the atonement) has been accomplished, completely, once and for all time."

Our conclusion of what this verse is saying is “The purpose of all things, that is the previous OT economy and the plan of God, has come to realization and is now with us. That purpose is the “Person of Jesus Christ,” he fulfilled the law and brought it to completion.” Now on the basis of all things have found their culmination in Jesus we are exhorted to “be of sound judgment and sober spirit for the purpose of prayer”

The first exhortation refers to our mental state “of sound judgment.” The word sophroneo means to be of sound mind, to put a moderate estimate upon one's self, think of one's self soberly. Paul said it in another way in Rom 12:2 “do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” This is fundamentally important in our prayer life. We must have the same mind as our Savior and pray in harmony with Him. “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you.” Jon 15:7

The second exhortation “be of…sober spirit” refers to our relationship to the world around us, nepho means to abstain from wine, to be calm and collected in spirit, temperate, dispassionate, circumspect, to exercise self control. “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour” 1 Pet 5:8

Paul in Eph 6:18 gives us a sharp contrast “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” Wine represents two things: joy and control. It is not going to excess with either that we need to strive for. We can be intoxicated with other things besides wine such as pleasure, business, pride, envy, anger, family, etc. The church today is intoxicated on crowds, music, drama, personalities, even preaching in contrast to what Jesus said, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a robbers’ den.” Mar 11:17 A church can not be a “house of prayer” like Jesus said it should be and at the same time give allegiance to the methods and principles of the world.

We need to be of sound mind and sober spirit and watch for all opportunities for praying, both in private and in public. We need to be observant as to what we should be praying about for ourselves and for others, for such things as are agreeable to the revealed will of God, and watch for the Spirit of God to enlarge our hearts in prayer, and to assist us both as to the matter and manner of praying. We should expect God to answer and return to Him thanks for the mercy given.

The conclusion is that we are to be rightly related to our Savior my abiding in Him and to the world by discipline ourselves to do only His will. He is the culmination, fulfillment and purpose of all things. “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. He is before all things, and in Him all things hold together.” Col. 1:16,17 In the understanding of Jesus as given these two verses which is the basis of our praying.

If the life is not one of self-denial--of fasting--that is, letting the world go; of prayer--that is, laying hold of God then prayer is neither spiritual or profitable.

Andrew Bonar defined fasting as abstaining from anything that hindered prayer.

Prayer is the one hand with which we grasp the Invisible; fasting the other, with which we let loose and cast away the visible. Andrew Murray

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The Kind of Spirit In Which to Pray

“Pray, then, in this way: ‘Our Father who is in heaven, Hallowed be Your name. ‘Your kingdom come. Your will be done, On earth as it is in heaven. ‘Give us this day our daily bread. ‘And forgive us our debts, as we also have forgiven our debtors. ‘And do not lead us into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory forever. Amen.” Matt 6:9-13

What is often called “The Lord’s Prayer” is really a pattern prayer for us to learn how to pray. It is inspired having come from our Lord and is infinite having come from our God. We can never exhaust its blessing for us, and we should endeavor to pray in the spirit of this prayer. By “spirit” we mean, the spiritual attitude in which we should pray.

1. A Unified Spirit.

“Our” Not “my” but “our.” Jesus never prayed “our Father” here He is instructing us to say “our Father.” Jesus’ sonship or relation to the Father is different that ours. He is the unique son of God Joh 3:16 “For God so loved the world, that He gave His only begotten Son,” “Only begotten means unique and unlike any other. But the children of God are all alike in the way we become the children of God and the way come to God. The prayer experience is on level ground. All of us have the same access and privilege. We should pray knowing that we not alone in our approach to God but that we come to God with others.

2. A Filial Spirit.

“Father who is in heaven” We can, and should at times, pray to the Son, Jesus Christ, and to the Spirit, the Holy Spirit. The primary direction of our prayers should be to the Father. We should look to Him as the one that gives us all things: life itself, substance for life, guidance in life, etc. We are to pray conscious of an intimate relationship with a loving Father.

3. A Reverent Spirit.

“Hallowed be Your name:” “Name” represents the person of the name and his reputation, his honor. It is of chief concern to the child of God that the honor of the Father be upheld. Some cultures put great significance on the family name and the dignity of the ancestors. We are to pray for God’s name to be honored in all the issues of life.

4. A Loyal Spirit.

“Your kingdom come.” It is God’s will and rule and authority that is the deciding factor. In all the issues of life, whether it is the kingdoms and nations of the world or the decisions of daily work and play we must strive to experience the rule or kingdom of God. Here we are taught to pray for the extension of God’s rule in the world.

5. A Submissive Spirit”

“Your will be done, On earth as it is in heaven.” Paul’s exhortation “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” Rom 12:1,2 It is not the “sweet by and by” (as in “Your kingdom come”) but the “nasty now and now” that requires our sacrifice. We are supposed to pray that we and others will experience God’s will.

6. A Dependent Spirit.

“Give us this day our daily bread”

Mat 6:30,31 “But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith! “Do not worry then, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear for clothing?” We are to pray for today’s need and tomorrow we can pray for its needs.

7. A Penitent Spirit.

“And forgive us our debts, as we also have forgiven our debtors.”

Effective prayer requires that we have a valid relationship vertically and horizontally. Vertically with God. We cannot approach God without our sin debt having been satisfied. The only satisfaction that God will accept is the substitionary death of Jesus Christ. Horizontally with others. To not forgive others that have wronged us is to prove that we do not know what this is. A person that has experienced the forgiveness of God will be generous to forgive others. We are to pray for forgiveness and show our appreciation by forgiving others.

8. A Trusting Spirit

“And do not lead us into temptation, but deliver us from evil”

Jam 4:14,15 “Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. Instead, you ought to say, If the Lord wills, we will live and also do this or that.” I do not know what tomorrow holds, but I know Who holds tomorrow. We are to pray that God will guide us away from sin and Satan.

Some of the outline taken from Prayer Power Unlimited, J. Oswald Sanders p 110

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Agonizing Prayer

As Paul closed his letter to the Romans he asked for their prayers. “Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me, that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints; so that I may come to you in joy by the will of God and find refreshing rest in your company. Now the God of peace be with you all. Amen.” Rom 15:30-33

“Strive together with me” is the translation of the compound word sunagonizomai. It has the prefix sun which means with or together and agonizomai which means to enter a contest: contend in the gymnastic games, to contend with adversaries, to fight, to contend, struggle, with difficulties and dangers, to endeavor with strenuous zeal, strive: to obtain something. We get our English word “agonize” from this Greek word.

Paul is asking the Roman Christians to join with him in agonizing prayer as He goes to Jerusalem. Paul must have had some idea of the possible problems facing him.

agonizomai with out the prefix occurs seven times in the New Testament; lets look at how this word is used and how we might learn how to pray.

Luk 13:24 “Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.” Jesus preached a different Gospel than what is commonly preached today. Today it is an easy gospel, “come down forward and make a decision.” The socially acceptable gospel is “God has a wonderful plan for your life that is free from pain and heartache.” But Jesus says for us to strive or agonize to enter a narrow door, and many will not be able to enter. There is a kind of praying that can only be realized by great struggle. We are to continue in our Christian life, especially in prayer, with the same fervor and zeal with which we came to know our Savior.

Joh 18:36 “Jesus answered, ‘My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.’” Our word here is translated “fighting.” Our praying is to agonize and contend, even fight, as we would strive for the safety of a friend of family. We should pray unselfishly and heroically for others.

1 Cor 9:25-27 “Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.” Our word is here translated “competes in the games.” An athlete in training is very focused and committed to his training and uses self-control in all things. Here we see that prayer is something worthy of this degree of dedication. We are to agonize in prayer as the athlete does in his competition.

Col 1:28,29 “We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. For this purpose also I labor, striving according to His power, which mightily works within me.” Paul’s experience of the power of God working in him resulted in a striving or agonizing to proclaim the glory of Jesus. There is a similar experience in agonizing prayer.

Col 4:12 “Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly (agonizing) for you in his prayers, that you may stand perfect and fully assured in all the will of God.” This is agonizing intercessory prayer. Most Christians never get past the “now I lay me down to sleep” prayers, except when there is a crisis, like a sick child or terminal illness, facing us. We pray for our parents, children or friends, but to agonize in intercessory prayer for kingdom issues, well, that is another level of prayer that is seldom realized.

1 Tim 6:12 “Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses.” This could be translated “ agonize the good agony of faith.” We are to strive and agonize as the good soldier does in battle. We need to pray as if it were a matter of life and death, because it is. There are souls that need to be plucked from the burning. If we prayed like a soldier fighting, we would see much greater answer to prayer.

2 Tim 4:6,7 “For I am already being poured out as a drink offering, and the time of my departure has come. I have fought the good fight, I have finished the course, I have kept the faith;” No doubt that part of Paul’s success was agonizing prayer. We will not be considered as successful and having kept the faith, if we do not agonize in prayer.

If what we have discussed here is real prayer, then most of have never really prayed. The best example of this kind of praying is our Lord the night before His death. In Luke 22:44 another form of our word occurs “And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground.” Here it is agonia, which is the noun meaning a struggle for victory, wrestling, of severe mental struggles and emotions, agony, anguish. When our Lord saw the contents of the cup from which he had to drink He experienced great agony in soul. Sometimes we have to pray as He did, in great agony as we experience the will of God.

“… The effective prayer of a righteous man can accomplish much.” Jam 5:16

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Corporate Boldness

“Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for He who promised is faithful; 24 and let us consider how to stimulate one another to love and good deeds, 25 not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.” Heb 10:19-25

In his reference to “the holy place” the writer is thinking of public and corporate worship, not personal and private times of communion with God. The emphasis is that we don’t need the animal sacrifices nor the Levitical priesthood in our worship. The temple was probably still standing when this was written, so the writer is saying that we don’t need that temple and Levitical system. By now the gospel of Jesus’ accomplished work of salvation had spread into Europe and there were “churches” scattered in many cites, none of which needed to be concerned with the temple / Levitical system, it had past away for the new and living way. It is by the “blood of Jesus, by a new and living way, which He inaugurated for us through the veil, that is, His flesh.”

We are given five exhortations in v 22-25:

1. v 22 “let us draw near”

2. v 23 ”Let us hold fast”

3. v 24 “and let us consider”

4. v 25 “not forsaking our own assembling together”

5. v 25 “encouraging one another”

Who is the “us” here? In this context the writer is contrasting the old way with the new way. The old way is that of an individual (in the OT economy) bringing his sacrifice to the place of sacrifice, the tabernacle or temple. The contrasting parallel is the Christian (in the NT economy) bringing his spiritual sacrifice (1 Pet: 5 “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.) The parallel is of two economies or societies of faith. The one trusting for that which was to come and the other in that which has come. In both societies it is the individual coming to the place of corporate interaction and manifestation of one’s relation with God. In both there is a public place to come and assemble. In the OT it was the tabernacle or temple, in the NT it is the church. Now it is our responsibility to direct our spiritual experience toward the visible assembly, the church. “…this drawing near contains all the holy worship of the church, both public and private, all the ways of our access unto God by Christ.” John Owen

But what is the relationship of this passage to personal prayer and communion with God? Is it just to be applied to the believer’s personal life? No, we think it is more than applicable. Corporate exercise is not something separate from the personal and individual. It is the individuals’ actions brought together that make the corporate action. So for us to come boldly to the throne of grace corporately, we must be coming individually with the same interaction with God.

The teaching of this passage is that we should “draw near and hold fast” to this new way of coming to God. As we come together we should consider how to stimulate one another to love and good deeds. Even though some have forsaken the assembling together, we should encourage ourselves to be faithful.

As we come to pray and worship our God, let’s be reminded of the great things our God has done for us and be faithful and not grow weary in prayer and praise.

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“If we pray among a select society of Christians, we draw near to God with holy boldness, something like what we use in our duties of secret worship. We have reason to take more freedom among fellow saints and whose hearts have felt many of the same workings as our own.” A Guide to Prayer, Isaac Watts, p 58

Nothing is more calculated to begat a spirit of prayer than to unite in social prayer with one who has the Spirit himself. Mighty Prevailing Prayer, Wesley Duewel

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Related Topics: Prayer

4. Topical Prayer: The Persons of God

Praying and the Persons of God

The Trinitarian Aspect of Prayer

“For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.” Rom 11:36

As we apply this verse to the experience of praying we can clearly see prayer’s relation to the Trinity:

1. We pray because Jesus opened the way. “of (ek) him the Jesus”

Jesus is our example and our access. John 14:6 “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” Jesus’s death opened the way for all His people. For generations the veil in the temple symbolized the unapproachableness of a Holy God, but when Jesus died “the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent.” Mt 27:51

The life, death and life again of our Savor Jesus is sufficient to dispel every hindrance to our coming to the Father. “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God.” Rom 5:1,2 We are persuaded that we have access to God and experience His unmerited benefits with great joy in the Glory of God now and yet to come.

Jesus made the way and the Spirit strengthens us that we may

approach the Father in a personal and intimate relationship.

2. We pray by means of the Spirit’s power within.“through (dia) him Spirit”

Jesus promised us an Advocate, or Helper (Greek is paracletos) “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” John 14:16-17 The world can not see the invisible but we can be like Moses, Heb 11:27.

Paul specifies that He will help us when we pray, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought:” Rom 8:26 and also in Eph 2:18 “For through him we both have access by one Spirit unto the Father.” and again in Eph 6:18 “Praying always with all prayer and supplication in the Spirit,” Jude says that we should be “building up yourselves on your most holy faith, praying in the Holy Ghost.” Jude 1:20 Because we are sons of God, He has “sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” Ga 4:6

Jesus made the way and the Spirit strengthens us that we may

approach the Father in a personal and intimate relationship.

3. We pray to our Spiritual Father. “unto (eis) him The Father”

When Jesus taught us to pray He said, “When ye pray, say, Our Father.” Lk 11:2 Paul taught us that the Spirit enables us to be crying out to our Father. “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” Rom 8:15 We are to approach Him as our Daddy, whom we love and Who loves us dearly, just as an earthly Father love his little child.

We are not just servants, we are children and friends “No longer do I call you servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from my Father, I have made known unto you. Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask of the Father in my name, he may give it you.” John 15:15-16

Jesus made the way and the Spirit strengthens us that we may

approach the Father in a personal and intimate relationship.

John chapters 14 -16 teach that we have an interacting relationship with

all three members of the Trinity. This is especially true in the exercise of prayer.

In the prayer meeting, as nowhere else, are Christian graces thus brought together with powerful reactionary and reflective forces.

The Prayer Meeting and Its History, J. B. Johnston

God moves in a mysterious way

His wonders to perform;

He plants His footsteps in the sea,

And rides upon the storm.

Ye fearful saints, fresh courage take;

The clouds ye so much dread

Are filled with mercies, and shall break

In blessings ’round thy head.

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The Attributes of God in Prayer

When we pray we need to keep in mind the nature of our God. He is infinite in all His attributes and for all eternity we will be exploring what He is really like. Following is a listing of some of the attributes of God. Perhaps we should thank and praise God for each of these and for being the God that He is. “We shall find every attribute of God Most High to be, as it were, a great battering-ram, with which we may open the gates of heaven.” C. H. Spurgeon

The Bounties of God Isa 64:4 “For from of old they have not heard nor perceived by ear, neither has

the eye seen a God besides Thee, Who acts in behalf of the one who waits for Him.”

The Faithfulness of God Deut 7:9 “Know therefore that the Lord your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments;”

The Foreknowledge of God Rom 8:29 “For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the firstborn among many brethren; ”

The Grace of God Rom 5:21 “…even so grace might reign through righteousness to eternal life through Jesus Christ our Lord”

The Goodness of God Ps 25:8 “Good and upright is the Lord…”

The Holiness of God Rev 15:4 “Who, will not fear, O Lord, and glorify Thy name? For Thou alone art holy; For all the nations will come and worship before…”

The Immutability of God Mal 3:6 “For I, the Lord, do not change; therefore you, O sons of Jacob, are not consumed.”

The Justice of God Ps 89:14 “Righteousness and justice are the foundation of Thy throne...”

The Knowledge of God Ps 147:5 “His understanding is infinite”

The Love of God Rom 5:8 “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.”

The Loving-Kindness of God Ps 36:7 “How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings.”

The Mercy of God Ps 119:156 “Great are Thy mercies, O Lord…”

T he Omnipresence of God Ps 139: “Where can I go from Thy Spirit? Or where can I flee from Thy presence?”

The Power of God Ps 62:11 “…power belongs to God”

The Solitariness of God Ex 15:11 “Who is like Thee among the gods, O Lord? Who is like Thee, majestic in holiness, Awesome in praises, working wonders?”

The Sovereignty of God Is 46:10 “For I am God, and there is none other; I am God, and there is no one like Me, Declaring the end from the beginning And from ancient times things which have not been done, Saying, ‘My purpose will be established, And I will accomplish all My good pleasure.’”

The Wisdom of God Rom 11:33 “Oh, the depth of the riches both of the wisdom and knowledge of God! ”

The Wrath of God Rom 1:18 “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men…”

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To Whom Should We Pray?

Answer: The Lord God of the Holy Scriptures is the only God to whom we should pray. The Scriptures are the 66 books of the Christian Bible, beginning with Genesis and ending with Revelation. If you agree with this answer then another question arises. Since the God of the Bible is revealed as a Triune God, that is a God of three persons: “The Father” “The Son” and “The Spirit;” we now have to ask, “Which of the persons in God do we pray to.” We need to remember that prayer is more than asking. It is asking for things inclusively but not exclusively. Prayer includes praise, worship, and expression of thankfulness.

The last verse in second Corinthians is “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.” 2 Cor 13:14 Paul is giving his benediction in the form of a Trinitarian blessing. Each member of the Trinity has a unique relation to the believer and we should pray to each member of the Trinity in respect of His uniqueness

I. Prayer to the Father that loves us, “the love of God.” 2 Cor 13:14

Our Lord give us instruction to pray to the Father in Mat 6:9 “Pray, then, in this way: ‘Our Father who is in heaven, Hallowed be Your name.” We are to show honor and respect for our Father.

John identifies us as children in 1 Joh 3:1 “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are.” We really are children and should ask for the things that a child would ask of his Father.

“Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” Gal 4:6 We are to pray to our Father with lively feelings and an in an intimate relationship. We are to acknowledge His love for us and live our lives as an expression of our love for Him.

II. Prayer to the Son that gives us undeserved blessing, “the grace of the Lord Jesus Christ.” 2 Cor 13:14

It wasn’t the Father that laid down His life for us. “We know love by this, that He laid down His life for us.” 1 Joh 3:16 we must express our love and appreciation to Jesus for giving His life for us. We should never tire of saying to Jesus, that is, praying to Jesus “Thank you Jesus for dying for me.” If we can talk to the Father we can talk to Jesus.

We have been called into fellowship with Jesus. “God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.” 1 Co 1:9 Prayer is that fellowship. Fellowship is sharing what we have in common. When we talk with Jesus about what He has done for us and how much we appreciate it and love Him, we are in fellowship with Him.

Jesus is simultaneously our Prophet, our Priest, and our King. We have communion with him as our Prophet, He teaches us by his Spirit. We consider him as our High Priest who is our advocate and intercessor with the Father, and we put our petitions into His hands, to be offered up by Him, perfumed with the much incense of His mediation. We acknowledge Him as our King and submit to His government. We seek the coming of His kingdom in all its power and sovereignty.

Saints have such communion and fellowship with Christ in His offices, that we have in some sense a share in them; that is, we are made by Him prophets, priests, and kings; prophets to teach and instruct others, and kings and priests unto God and his Father. “And from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood and He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.” Rev 1:5,6 this gives us great need to pray to and fellowship with Jesus.

III. Prayer to the Spirit that has been sent to us, “and the fellowship of the Holy Spirit.” 2 Cor 13:14

True praying is in the power of the Holy Spirit. “In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words.” Rom 8:26 it seems very reasonable to ask the Holy Spirit to do what He has come to do and what we must have Him to do for us.

When we need guidance we should claim the ministry of the Holy Spirit and ask for His guidance. “But when He, the Spirit of truth, comes, He will guide you into all the truth.” Joh 16:13

The Holy Spirit was sent to be our helper, one who strengthens us. “I will ask the Father, and He will give you another Helper, that He may be with you forever.” Joh 14:16 so we pray to Him for the strength we need to serve God.

“Since we have gifts that differ according to the grace given to us” Rom 12:6 We should pray to the Holy Spirit to help us know and use our gift.

In Galatians we have named the fruit of the Spirit, “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” Gal 5:22,23 These things should be objects of prayer and since they are produced by the Spirit we should ask the Spirit to produce them and cultivate them in us.

Since “the Spirit also helps our weakness, for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words” Rom 8:26 it is entirely appropriate for us to ask the Spirit to help us in our prayer life.

Since He is the Spirit of adoption, we can pray to Him to make us to be good children. We “have received a spirit of adoption as sons by which we cry out, “Abba! Father!” Rom 8:15

Let’s not forget that we are praying to a tri-person God. We have not begun to understand the infinite and Divine riches we have in having a God like our God.

It might be good if we were to segment our prayer time (personal or corporate), isolating specified times to pray to and communion with each person of the Trinity.

What wond’rous grace! who knows its full extent?

A creature, dust and ashes, speaks with God--

Tells all his woes, enumerates his wants,

Yea, pleads with Deity, and gains relief.

’Tis prayer, yes, ’tis ‘effectual, fervent prayer,’

Puts dignity on worms, proves life divine,

Makes demons tremble, breaks the darkest cloud,

And with a princely power prevails with God!

And shall this privilege become a task?

My God, forbid! Pour out thy Spirit's grace,

Draw me by love, and teach me how to pray.

Yea, let Thy holy unction from above

Beget, extend, maintain my intercourse

with Father, Son, and Spirit, Israel’s God,

Until petitions are exchanged for praise

Irons.

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Praying in the Name of Christ

Praying in Jesus’ name is not just saying the words “in Jesus’ name” or “in Christ’s name” in our prayers, nor closing our prayers with these words. Some think that their prayer would be ineffective without this phrase attached at the end. The words are not magical nor a secret pass code or an expression that especially gets God’s attention. Never do we find a command to say “in Jesus name” in our prayers. The only time this idea is used is in Eph 5:19-20 “always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father.” Here Paul is giving directions as to how the Ephesian church should conduct itself.

“In John 14-16 ‘in my name’ is used in connection with prayer in three different ways. First, there are reverences to asking the Father in Jesus’ name:... ‘Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you.’ 16:23... Second, one text refers to asking Jesus himself in Jesus’ name ...’If you ask Me anything in My name, I will do it.’ 14:14. Third, there’s a statement that the Father gives answers to prayer ‘in Jesus’ name’: ‘Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. ‘In My name’...Taken together the three groups of verses show that in my name somehow conditions prayer offered to both the Father and the Lord Jesus.” The God Who Hears, Bingham Hunter, p 193 Three things are done in Jesus name: 1.We ask the Father, 2. We ask Jesus Himself, 3. The Father gives. Surely this is something more basic than a simple formula. The context is John 14-16 and is our Lord’s final discourse where He is giving them their last instruction in spiritual things.

To pray in the name we must be abiding in a living relationship. When Jesus was on earth His command was “Follow me...” now while He is temporarily in Heaven the command is “Abide in me...” Abiding in Christ is a spiritual relationship that we have with Jesus, also the Father and the Spirit. It is based in the fact that we are redeemed by the precious blood of Christ and regenerated by the Holy Spirit so as to be holy in His sight and alive with a love for God.

Just as the branch of a vine or tree cannot bear fruit by itself so we cannot be fruitful unless we abide; that is stay in communion with our vine Jesus. Not to abide has serious consequences (Jn 15:6), but to abide makes us fruitful and we have the promise, “If you abide in Me, and My words abide in you, ask whatever you wish and it will be done for you” Jn 15:7 We cannot ask in Jesus’ name if we are not abiding in Jesus. So the condition of asking in Jesus’ name, and getting whatsoever we ask, is abiding in Him.

To pray in the name we must be abiding in the Triune God. Jesus references each member of the Trinity: “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make Our abode with him...But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things...”14:23-25. “In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words.” Rom 8:26

In chapter 15:7 Jesus says, “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you.” In chapter 16:23,24 Jesus says: “Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full.”

To pray in the name we must be abiding in obedience. The context of Jn 14-16 seems abundantly clear that asking “in Jesus’ name” is a command for the child of God who is in obedience and fellowship with Father, Son and Holy Spirit. This is what abiding in Christ is, living in obedience and communing with our God. When we live like this, our hearts are close to God’s and we can’t bear the thought of doing anything displeasing to Him. Our wills are surrendered to Him and we cannot want anything but His will, and when we pray we can ask what ever we want and He will do it. When one thinks of the benefits of such an intimate life with God, it doesn’t seem like a sacrifice at all. Before God ever answers a prayer we are so immensely blest that we accept what ever He does.

“The name represents the person; to ask in the Name is to ask in full union of interest and life and love with Himself, as one who lives in and for Him....when the Name of Jesus has become the power that rules my life, its power in prayer with God will be seen too...It is not to the lips but to the life God looks to see what the Name is to us....‘in my Name’ has its own safeguard. It is a spiritual power which no one can use further than he obtains the capacity for, by his living and acting in that Name...O come, and let us learn to pray in the Name of Jesus...O awake, and use the name of Jesus to open the treasures of heaven for this perishing world ” With Christ in the School of Prayer, Andrew Murrary, p 191-2.

“To pray in the Name of Christ is to pray as one who is at one with Christ, whose mind is the mind of Christ, whose desires are the desires of Christ, and whose purpose is one with that of Christ...prayers offered in the name of Christ are scrutinized and sanctified by His nature, His purpose, and His will. Prayer is endorsed by the Name, when it is in harmony with the character, mind, desire, and purpose of the Name.” Samuel Chadwick

Prayer is going into the secret place of the Most High and abiding under the shadow of the Almighty. Ps 91:1

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Jesus Teaching on Prayer

“He was praying in a certain place, and when he ceases, one of his disciples said to him, ‘Lord teach us to pray, as John taught his disciples’” Luke 11:1 Some have said that prayer cannot be taught, it must be learned by experience. Jesus said nothing like this. When asked to teach prayer, He immediately began to do so in Luke 11:1-13.

Jesus is the Greatest Teacher

Jesus identified Himself as a “Teacher”. Today we hype the “Preacher,” “Pastor,” and “Evangelist” but seldom do we recognize the “Teacher.” Human nature goes for show more than know. Jesus was the greatest teacher.He taught both by lip and life. His life was one that frequently sent Him into seclusion. He was seen on His knees and He allowed Himself to be heard; for example, the intercessory prayer in John 17. He was qualified most by His Holy character. He knew His subject and His students completely and accurately. In the great commission Jesus said “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you...” Ma 28:19,20 He commanded “...that at all times they ought to pray and not to lose heart.” Luke 18:1 So we are expected to teach the subject of prayer. Parents teach children, pastors teach members, mature believers teach young believers.

Jesus taught the Greatest Lessons

We must be sincere, and not have vain motives. Mat 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.”

We must be humble. Luke 18:9-14 “And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt: Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 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. I fast twice a week; I pay tithes of all that I get.’ 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!’ 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.”

We must abide in Him. Jn 15:7 “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you.”

We must obey Him. Jn 14:14,15 “If you ask Me anything in My name, I will do it. If you love Me, you will keep My commandments.”

We must have faith. Mark 11:24 “Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted you.”

We must be right with our brother. Mat 5:23,24 “Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.”

We must have persistence. Luke 11:5-10 “ Then He said to them, ‘Suppose one of you has a friend, and goes to him at midnight and says to him, ‘Friend, lend me three loaves; for a friend of mine has come to me from a journey, and I have nothing to set before him’; and from inside he answers and says, ‘Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything.’ I tell you, even though he will not get up and give him anything because he is his friend, yet because of his persistence he will get up and give him as much as he needs. So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks, receives; and he who seeks, finds; and to him who knocks, it will be opened.”

We must have privacy. Mat 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.”

Prayer is the Greatest Experience

It has been said that “Theology is the Queen of the Sciences,” if that be so then “Prayer is the Queen of the Experiences.” What could be greater than a personal audience with the sovereign and holy creator of the universe.

What wond’rous grace! who knows its full extent?

A creature, dust and ashes, speaks with God--

Tells all his woes, enumerates his wants,

Yea, pleads with Deity, and gains relief.

’Tis prayer, yes, ’tis ‘effectual, fervent prayer,’

Puts dignity on worms, proves life divine,

Makes demons tremble, breaks the darkest cloud,

And with a princely power prevails with God!

And shall this privilege become a task?

My God, forbid! Pour out thy Spirit's grace,

Draw me by love, and teach me how to pray.

Yea, let Thy holy unction from above

Beget, extend, maintain my intercourse

with Father, Son, and Spirit, Israel’s God,

Until petitions are exchanged for praise

Irons.

If Jesus, the perfect God - Man, felt the need of prayer, how much greater is our need for a prayer life.

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Jesus Teaches on Corporate and Answered Prayer

In Mark 11:15-25 our Lord gives some teaching on prayer: “Thenthey came to Jerusalem. Jesusentered the temple areaand began to drive out those who were selling and buying in the temple courts.He turned over the tables of the moneychangers and the chairs of those selling doves, 16 and he would not permit anyone to carry merchandisethrough the temple courts.17 Then he began to teach them and said, ‘Is it not written: My house will be called a house of prayer for all nations’? But you have turned it into a den of robbers!’ 18 The chief priests and the experts in the law heard it and they considered how they could assassinate him, for they feared him because the whole crowd was amazed by his teaching. 19 When evening came, they went out of the city. 20 In the morning as they passed by, they saw the fig tree withered from the roots. 21 Peter remembered and said to him, ‘Rabbi, look! The fig tree you cursed has withered.’ 22 Jesus said to them, ‘Have faith in God. 23 I tell you the truth, if someone says to this mountain, Be lifted up and thrown into the sea, and does not doubt in his heart but believes that what he says will happen, it will be done for him. 24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. 25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven may also forgive you your sins.’”

1. Corporately -- A Rebuke v 17

Jesus rebukes the religious leaders for misusing God’s house. They had made God’s house an instrument for their own profit. He called them robbers and told them that God’s house was to be a house of prayer for all peoples. The one word that should characterize the people of God is “prayer.” The place where God’s people gather is not to be called a “house of preaching” or “a house of singing” or “a house of fellowship” or a house of anything else. The will of our Lord Jesus must be honored in the way we do Church. It is not to be used as one sees fit or for a select group but for all nations. The plan for God’s house, we know as the local church, is not limited to the Jews but has always been intended for all nations. We should not just have a prayer meeting but be a real prayer meeting that has God’s presence manifested and that any genuine Christian can feel a part of.

Our Lord gives us two requirements for answered prayer.

2. Vertically -- Faith toward God. v 22- 24

Faith is conviction or persuasion that something is true. The only way we can know God and truth is for Him to reveal Himself to us. We need to reason backwards, from effect to cause: 1. Faith is necessary to answered prayer. 2. Faith comes from God. 3. We must first go to God for faith. 4. Faith determines what we pray for. Our basic prayer should be, “God show us Yourself and what we should pray for.

“Have faith in God” in v 22 is a present tense verb meaning to be having, we should be holding on to as our possession, faith in God. Peter refers to his reader as “those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours.” 2 Pet 1:1

In v 24 we have four present tense verbs and one future tense verb “whatever you pray and ask for, believe that you have received it, and it will be yours.” This teaches us that a life of consistent and continuous believing prayer will result in having what we ask for. “And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.” Mat 21:22

3. Horizontally -- Forgiveness toward man. v 25

Forgiveness of our brother or neighbor is necessary for God to answer our prayer. Jesus said “Whenever you stand praying.” Could this be a reference to corporate prayer when one stands to pray so the others can join in? If this is the case, then this exhortation is directed toward corporate prayer, the very thing He rebuked the people for not having. He continues in v 25 “If you have anything against anyone forgive him.” Before the one praying can ask for forgiveness of his own sin against God, he must forgive the one that has sinned against him. Neither our private nor our corporate prayer life can prosper when we have an unforgiving spirit towards those that have done us wrong.

Yes, they don’t deserve it but, then, neither do we deserve God’s forgiveness. God wants us to follow His example or in Peter’s words “partake of the Divine nature” 2 Peter 1:4 and forgive others that do not deserve to be forgiven as He has forgiven us. Not to do so has serious implications, even to the point of bringing the fact of our salvation into question. “So that your Father in heaven may also forgive you your sins.” Anyone who understands the great need we have for forgiveness from an infinitely holy and sovereign God will not risk losing it by not forgiving others. A person that will not forgive his neighbor evidences that he does not understand forgiveness and does not possess God’s forgiveness for himself. “Evidently God's willingness to forgive is limited by our willingness to forgive others. This is a solemn thought for all who pray. Recall the words of Jesus in Mat 6:12,14,15 “and forgive us our debts, as we ourselves have forgiven our debtors…14 For if you forgive others their sins, your heavenly Father will also forgive you. 15 But if you do not forgive others, your Father will not forgive you your sins.” A.T. Robertson

Our relationship to others is important enough that we should make it a specific matter of prayer that we ask God to reveal to us any relationship or attitude that would hinder our praying, especially in relation to the corporate prayer meeting. We will not have the manifest presence of God in our meetings when we have unforgiving attitudes to our brothers.

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How the Spirit Enables Us to Pray

by Thomas Boston (revised)

It is by the help of the Holy Spirit that we are able to pray: Gal 4:6, "And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!’" Rom 8:26, "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered."

There Are Two Kinds of Prayers.

First, A prayer that is the result of one’s own knowledge and gift of utterance. This is bestowed on many reprobates, and that gift may be useful to others, and to the church. But as it is merely of that sort, it is not accepted, nor does Christ put it in before the Father for acceptance.

Secondly, There is a prayer brought about in men by the work of the Holy Spirit, Zech. 12:10, "And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication," and that is the only acceptable prayer to God. James 5:16, "Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much." The word "effective" is from the Greek word "inwrought." Right praying is praying in the Spirit. It is a gale blowing from heaven, the breathing of the Spirit in the saints, that carries them out in the prayer, and which comes the length to the throne of God Himself.

Spirit Helps Us to Pray Two Ways

1. As a teaching and instructing Spirit, furnishing proper matter of prayer, causing us to know what we pray for, Rom. 8:26, enlightening the mind to understand our needs, and those of others that we should pray for. The Spirit brings to our remembrance these things, suggesting them to us according to the Word, together with the promises of God, on which prayer is grounded, John 14:26, "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you." It is normal for the Spirit to lead the saints to pray for things they had known of but sometimes the saints are carried out in prayer for things which they had no view of before.

2. As a quickening, exciting Spirit, Rom. 8:26, “...the Spirit also helps in our weaknesses.” or enables or qualifies the soul with praying graces and affections, working in the praying person a sense of needs, faith, fervency, humility, urgency etc. Psa 10:17, "Lord, You have heard the desire of the humble; You will prepare their heart; You will cause Your ear to hear," God helps us bring to Him the prayer He can answer.

The man may go to his knees in a very unprepared attitude for prayer, yet the Spirit blows and he is helped. It is for this reason the Spirit is said to make intercession for us, namely, in so far as he teaches and quickens, puts us in a praying frame of mind, and draws out our petitions, as it were, putting them into the language which the Mediator presents.

Special Giftedness in Prayer?

This praying with the help of the Spirit is particular to the saints, yet they do not have that help at all times, nor always in the same measure; for sometimes the Spirit, being grieved, departs, and they are left in a withered condition. So there is great need for a breathing and filling of the Spirit, when we are to go to the duty of prayer. If there isn’t a gale blowing in the sails, we will tug at the oars but heartlessly and with little result.

Let no man think that a readiness and flowing of expression in prayer, is always the effect of the Spirit's assistance. For that may be the product of a gift, and of the common operations of the Spirit, removing the impediment of the exercise of it. On the other hand it is evident one may be scarce of words, and have groans instead of them, while the Spirit helps him to pray, Rom. 8:26. Neither is every flood of emotions in prayer, the effect of the Spirit of prayer. There are of those which puff up a man, but make him never a whit more holy, tender in his walk, etc. But the influences of the Spirit are humbling and sanctifying. Hence, says David, "But who am I, and who are my people, That we should be able to offer so willingly as this? For all things come from You, and of Your own we have given You," 1 Chr 29:14; and, says the apostle, "We have no confidence in the flesh," Phil. 3:3.

All true prayer is exercised in the sphere of the Holy Spirit, motivated and empowered by Him. Eph 6:18

But it is the Holy Spirit of God Who is prayer’s great Helper. The Kneeling Christian

It is when we have failed and know not “what prayers to offer” or “in what way,” that the Holy Spirit is promised as our Helper. The Kneeling Christian

Come, Holy Spirit, come;Let Thy bright beams arise;Dispel the darkness from our minds,And open all our eyes.

Convince us of our sin;Then lead to Jesus' blood,And to our wondering view reveal The secret love of God.

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“Praying in the Holy Ghost.”

“But ye, beloved, building up yourselves on your most holy faith,

praying in the Holy Ghost,” Jude 20

Rom 8:26,27 “And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.”

Mark the grand characteristic of true prayer—'In the Holy Ghost.'

“The seed of acceptable devotion must come from heaven's storehouse. Only the prayer which comes from God can go to God. We must shoot the Lord's arrows back to Him. That desire which He writes upon our heart will move His heart and bring down a blessing, but the desires of the flesh have no power with Him. Praying in the Holy Ghost is praying in fervency. Cold prayers ask the Lord not to hear them. Those who do not plead with fervency, plead not at all. As well speak of lukewarm fire as of lukewarm prayer—it is essential that it be red hot. It is praying perseveringly. The true suppliant gathers force as he proceeds, and grows more fervent when God delays to answer. The longer the gate is closed, the more vehemently does he use the knocker, and the longer the angel lingers the more resolved is he that he will never let him go without the blessing. Beautiful in God's sight is tearful, agonizing, unconquerable importunity. It means praying humbly, for the Holy Spirit never puffs us up with pride. It is His office to convince of sin, and so to bow us down in contrition and brokenness of spirit. We shall never sing Gloria in excelsis except we pray to God De profundis: out of the depths must we cry, or we shall never behold glory in the highest. It is loving prayer. Prayer should be perfumed with love, saturated with love—love to our fellow saints, and love to Christ. Moreover, it must be a prayer full of faith. A man prevails only as he believes. The Holy Spirit is the author of faith, and strengthens it, so that we pray believing God's promise. O that this blessed combination of excellent graces, priceless and sweet as the spices of the merchant, might be fragrant within us because the Holy Ghost is in our hearts! Most blessed Comforter, exert Thy mighty power within us, helping our infirmities in prayer. (Morning & Evening, C.H. Spurgeon October 8 PM)

Lu 11:13 “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask (keep asking) him?”

Eph 1:13 “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,”

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How does the Spirit Help us in Prayer

Jesus said “And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, ...But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you.” John 14:16 , 26

The word “comforter” means “a helper, succourer, aider, assistant” There isn’t any place where we need help more than in the place of prayer. This is true both in our closet prayer life and in our corporate or group prayer experience. When Jesus answered the disciples request “Lord, teach us to pray,” He climaxed His answer with “ how much more shall your heavenly Father give the Holy Spirit to them that ask him?” The Holy Spirit us a variety of way to help us in our prayer life.

1. He introduces us to the Presence of the Father.

Eph 2:14-18 “For he is our peace, who made both one, and brake down the middle wall of partition, having abolished in the flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace; and might reconcile them both in one body unto God through the cross, having slain the enmity thereby: and he came and preached peace to you that were far off, and peace to them that were nigh: for through him we both have our access in one Spirit unto the Father.”

2. He overcomes our reluctance, working in us the desire to pray.

Zech 12:9-10 “And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto me whom they have pierced; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.”

3. He imparts a sense of sonship and acceptance that creates freedom and confidence in the presence of God. Gal 4:6 “And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.”

Rom 8:14-16 “For as many as are led by the Spirit of God, these are sons of God. For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are children of God:”

4. He helps us in the ignorance of our minds and infirmities of our bodies so that we can pray as we ought. Rom 8:26 “And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered;”

5. He takes our imperfect prayers and puts them in a form acceptable to our Heavenly Father.

Rom 8:27 “and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.”

6. He lays special burdens of prayer on the believer who is walking in fellowship with Him.

Dan 9:1-3 “In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans, in the first year of his reign I, Daniel, understood by the books the number of the years whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting and sackcloth and ashes.”

Principles and Practice of Prayer, Ivan French p 99.

Phil 2:13 “for it is God who worketh in you both to will and to work, for his good pleasure.”

O watch and fight, and pray.

The battle ne'er give o'er.

Renew it boldly every day,

And help divine implore.

Ne'er think the victory won,

Nor lay thine armor down;

The work of faith will not be done,

Till thou obtain thy crown.

Fight on, my soul.....

George Heath

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The Cry of the Spirit: Abba Father

Gal 4:4-7 “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons. Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, ‘Abba! Father!’ Therefore you are no longer a slave, but a son; and if a son, then an heir through God.”

There are only two other occurrences of “Abba Father” in the N.T. The parallel passage in Rom 8:15 “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” and in Mk 14:36 “And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.”

The word adoption (whuiothesia) as sons is a compound word of whuios son and thesis a placing and refers to a man's giving the status of sonship to someone who is not his natural child. In the Roman world adoption was an honored custom that gave special dignity and family membership to those who were not born into a family. Often a wealthy, childless man would adopt a young slave, who would trade his slavery for sonship, with all its privileges. God confirms believers as His adopted sons by giving the Holy Spirit, the Spirit of His Son. A human Father cannot give his own nature to an adopted child, but God can and does by sending His Holy Spirit to dwell within the hearts of believers.

The word translated “cry” is krazo occurs 59 times and means: 1) to croak, of the cry of a raven, hence, to cry out, cry aloud, vociferate 2) to cry out aloud, speak with a loud voice. All 59 occurrences refer to a verbal and sometimes an unpleasant outcry. This verse is not referring to an attitude or feeling of sonship, but vocal and energetic expression of our heart’s feeling to God. This has special significance to both our secret praying and corporate praying. In both we should be verbal and audible.

Like the term “In Jesus Name” which is not a formula that we say at the end of our prayer to make them more answerable, so the term “Abba, Father” is not a term that we begin our prayers with that sanctions what we are about to pray. “In Jesus Name” refers to the authority in which we pray and “Abba, Father” refers to the relationship in which we pray.

“Exhaustive research by biblical scholars-particularly I. Jeremias W. Marchel-has demonstrated that in all the huge literature of ancient Judaism there is not one instance of God being addressed in prayer with the word abba. He was called ‘The Lord Almighty,’ ‘The Holy One,’ ‘Sovereign of the World’ and many other exalted titles, but a word like abba was too personal, too familiar and intimate to be appropriate. The Lord was high and lifted up, the incomparable One. He was to be approached with reverence and awe. To call him ‘Daddy’ was unthinkable blasphemy. Yet Jesus prayed like this all the time.” The God Who Hears, W. Bingham Hunter, p 97

Prayer is the exercise of a relationship. When a child 3 years of age wants to talk to his parents, he simply talks in his own childlike way. The child does not reason within himself, since I can not talk like my parents or as good as my older brother or sister I will not talk until I am able to talk in a proper way. It is the relationship that motivates the child to talk and then it is experience that produces the ability. Do parents encourage the child to wait until he has sufficient ability to talk? Not a chance of that, the parent is greatly blest by the childlike efforts to communicate. This is one of the most memorable things of childhood. So it is in our relationship with God.

The Holy Spirit works in this crying, Abba Father, in two ways:

1. By inclining our wills and stirring our affections of love, faith, and delight. Phil 2:13 “for it is God who is at work in you, both to will and to work for His good pleasure.”

2. By enabling us to exercise these affections in vocal prayer, that is speaking out of the abundance of the heart. We need both aspects of this ministry of the Holy Spirit. Rom 8:26 “In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words;”

He is acting in us, and we our acting by him. The act of “crying”, is caused by the Holy Spirit though realized in the believers vocal praying. He excites, encourages, and assists us to call God our Father. This we experience in the secret internal crying of our soul and of an open outward invocation of Him as our Father with much confidence, freedom, and boldness.

“Abba represents the essentials of the new relationship with God which Jesus offered men and women who believe on his name.

From the Father’s side, abba implies many things:

(1) his mercy, compassion and love for the child;

(2) his personal interest and consistent concern for its good;

(3) his willingness to provide the needs of and give protection to the child; and

(4) the use of his mature knowledge, judgment and wisdom in guiding and caring for the child.

On the child’s lips, abba signifies:

(1) an implicit willingness to love, honor, and respect the Father;

(2) an awareness of dependency on the Father;

(3) a sense of confidence in the Father’s judgment and trust in his integrity and abilities; and

(4) ready obedience to the Father’s desires and will, with corresponding acceptance of the Father’s right and responsibility to discipline for the child’s good,

In short, abba signifies the essence of what it means to have a personal relationship with God.” The God Who Hears, W. Bingham Hunter, p 98

This helps us understand the reason that our Lord in Lk 11:13 said “If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?”

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“The Spirit Himself intercedes for us with Groanings”

Rom 8:22-27 “For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? But if we hope for what we do not see, with perseverance we wait eagerly for it. In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God. The ultimate prayer experience to have the Holy Spirit pray through us.”

To “groan” here is “ to express grief by inarticulate or semi-articulate sounds” Note the three groanings in this context. Look at them as three concentric circles. 1. v. 22 “the whole creation groans” All parts of creation and especially humans, saint and sinner, feel the effect of sin. 2. v 23 “even we ourselves groan within ourselves” The child of God feels with greater intensity the ravages of sin. 3. v 26 “the Spirit Himself intercedes for us with groanings too deep for words” Seeing the first two groans explains the phrase “in the same way” The creation groans, the believer groans, and thirdly the join with us and groans. The praying child of God has companionship and help in this groaning that characterizes life in this world. A groan comes not from the lips but from the heart. When we are praying in and with the Spirit it is from our heart with great passion. The psalmist said “I am benumbed and badly crushed; I groan because of the agitation of my heart.” Ps 38:8

“The entire structure of the passage in the original shows that the ‘intercession’ of the Spirit is not aside from us, as that of our High Priest; but that it is within us, mingling his energies with our own, and thus bearing with us the burdens too heavy to be borne alone. His work is entirely subjective, bringing the intercession of our Lord above into the desires and petitions of the Christian below; whereby they become the intercessions of the Spirit, who thus blends his Advocacy with that of Christ himself.” Theology of Prayer, B.M. Palmer, p 320

It is not that God needs us but that he desires to use us and our praying. He is the first cause of all things and He also uses secondary causes and means to accomplish His plan. In His praying through us He quickens and uses our individual powers of will, intellect, and affection. These are God’s infinitely loving desires finding expression through finite and human channels.

In this process of groaning there will be leading out in prayer for objects and person that otherwise would have been neglected, such spirit of prayer will come upon us just as there is need, and may sometimes even seem to be at the most unlikely time and place. How limitless are the possibilities of prayer when we have such a mighty, loving Helper! How certain we may be of the answer when He breathes the prayer through us! What wonderful fellowship this kind of prayer gives! We can only realize His ideal for our prayer-life by abiding in Him, and trusting Him moment by moment to pray through us with His own mighty intercessions. C.H. Spurgeon

“Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements. The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.” Matthew Henry

Even as Solomon built the temple he did not himself cut the timbers and carve the stone. He caused others to do the work. So the Holy Spirit causes us to pray. It is Him and it is us at the same time. When Solomon built the temple the stones were cut out far away from the temple structure. “The house, while it was being built, was built of stone prepared at the quarry, and there was neither hammer nor axe nor any iron tool heard in the house while it was being built.” 1 Kings 6:7 While our house or life of prayer is being built, by the Holy Spirit, we do not recognize the work as it is done quite and in secret. This is the way of the Spirit. He does great and powerful things in mysterious and subtle ways.

The Holy Spirit Himself intercedes for us, by causing us to intercede; He indites our prayers for us, not in a book, but in our hearts; He shows us our need, He stirs us up to prayer, He supplies us with arguments, puts words into our mouths, enlarges our hearts, makes faith strong in prayer, He enables us to come to God as our Father; and gives us liberty and boldness in His presence. This is done “with groanings too deep for words;” not that the Spirit of God groans, but He stirs up groans in the saints; which suppose a burden on us, and our sense of it: and these are said to be “unutterable;” saints, under his influence, praying silently, without a voice, as Hannah did in 1 Sam 1:13 “As for Hannah, she was speaking in her heart, only her lips were moving, but her voice was not heard.”

It is the working of the Holy Spirit that makes our praying successful. We can never be successful in our own energies. God must do the work and He will do it through us. The prayer that comes from Heaven will succeed in reaching back to Heaven.

Surely our Lord had this work of the Holy Spirit in mind when He climaxed His teaching on prayer with “If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?” Lk 11:13

He is in us to inspire our desires and longings, to quicken our minds and hearts, and giving us prayers, to pray them through us. All effectual prayer is that which the Holy Sprit prays through us.

If the Spirit prays in us, shall we not share His “groanings” in prayer? The Kneeling Christian

In all states of dilemma or of difficulty, prayer is an available source. The ship of prayer may sail through all temptations, doubts and fears, straight up to the throne of God; and though she may be outward bound with only griefs, and groans, and sighs, she shall return freighted with a wealth of blessings! C. H. Spurgeon

You who never know what a groan is, or a falling tear, are destitute of vital godliness.

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Related Topics: Prayer

5A. The sayings of Agur	30:1-33
1B. Introduction	30:1
2B. Knowledge about God	30:2-9
1C. Man in contrast to God	30:2-4
2C. The Word of God	30:5-6
3C. Priorities in prayer	30:7-9
3B. Observations about life	30:10-33
1C. Man's sinfulness	30:10-14
2C. Things never satisfied	30:15-16
3C. The importance of obedience	30:17
4C. Four amazing ways	30:18-19
5C. The way of an adulteress	30:20
6C. Four big problems	30:21-23
7C. Four small wise creatures	30:24-28
8C. Four things with stately bearing	30:29-31
9C. The danger of pride and evil	30:32-33
6A. The sayings of King Lemuel	31:1-9
1B. Advice concerning women	31:1-3
2B. Advice on moderation	31:4-7
3B. Advice on the helpless	31:8-9

1B. The Worth and Work of the Noble Wife	31:10-18
1C. Her Worth to Her Husband	31:10-12
2C. Her Work in Selecting Raw Materials	31:13
3C. Her Work in Providing Food	31:14-15
4C. Her Work in Producing a Profitable Business	31:16-18
2B. The Noble Wife’s Hands	31:19-20
1C. Producing Thread	31:19
2C. Extending to the Poor	31:20
3B. The Accomplishments and Praise of the Noble Wife	31:21-29
1C. The Noble Wife’s Provision for Her Family	31:21-25
1D. Luxurious Clothing for Her Family	31:21
2D. Coverings for Her Bed and Fine Clothing for Herself	31:22
3D. A Respected Position of Leadership for Her Husband	31:23
4D. Financial Security Giving Assurance for the Future	31:24-25
2C. The Noble Wife’s Praiseworthy Character Qualities	31:26-27
1D. Her Wise Words and Gentle/Reliable Instruction	31:26
2D. Her Diligent Supervision of the Household	31:27
3C. The Noble Wife Praised by Her Family	31:28-29
1D. Her Children	31:28
2D. Her Husband	31:29
4B. The Poet’s Coda of Praise	31:30-31
1C. Praise of the Noble Wife’s Character Based on the “Fear of Yahweh”	31:30
2C. Praise of the Noble Wife’s Works at the City Gate	31:31

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