The Lord's Prayer..

Part 8 of 8

We have come to the end of our brief study of prayer, from the unique perspective of the early church apostles. We have seen what the apostles prayed, how they prayed, when they prayed, why they prayed, and for whom they prayed. How wonderful that the Word of God is able to enlighten our prayerful path! No longer must we pray according to our own human nature and limited understanding. Thanks to the Holy Ghost and the Word of God we are able to perceive God's methods, and pray as He has ordained! What a blessing!

I want to observe one last facet of this grand Christian doctrine: the Lord's Prayer. The Lord's prayer is Jesus' response to the disciples inquiry, "Teach us to pray" (Lk 11:1), and therefore should be heeded deeply. In my humble opinion, one of the most critical things to realize concerning this Scriptural prayer is the fact that it is a pattern for all prayer, rather than mere words to be perpetually repeated. In other words, I believe that men are in error if we assume this prayer is to become rote, continually reiterated word for word, just for the sake of praying it. So many believers (and entire denominations) may habitually say these words, while completely missing the point Jesus was trying to make in His teaching. This dissertation was in response to the disciple's request, "Lord, teach us to pray" (Lk 11:1). Therefore, I believe this prayer presents to us many spiritual truths, by which our own prayer is to be fashioned, formed, guided and matured. Jesus said, "after this manner [fashion, likeness, similitude], therefore pray ye..." (Matt 6:9). He was not telling us of an exact phrase to religiously dictate over and over, but of a divine fashion and most excellent model to bring our hearts to His; He did not provide this prayer as a mere copy to be merely repeated, but as a motivation and inspiration to commune with God, and as an instruction in prayer. Jesus even preceded this prayer by instructing us away from "vain repetitions" (Matt 6:7).

Interestingly, every clause of the Lord's Prayer is rooted and found in the Old Testament Scriptures, denoting that our prayers must be Scriptural if they are to be acceptable, which we have seen in previous posts: "And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us" (1 Jn 5:14). But we cannot know His will if we are ignorant of His Word.

Let us now briefly observe this model which Jesus has given us...

- "Our Father" (Matt 6:9b) - How very appropriate that this instruction commences with "our Father".. The spirit of adoption is our only needful prerequisite. Prayer within the covenant God has given us is successful prayer! Like the prodigal son, we too must come to ourselves, arise, and go to our Father (Lk 15:18)! For as the heart realizes exactly to Whom it is praying, divine faith arises and the power needed is very present. This position of divine intimacy and Fatherhood is to be the foundation of all prayer; this is the fashion by which real prayer is made! God is the lover of my soul, and the Father to which I can turn - faith to pray, therefore, is made simple. We're praying to "our [loving] Father", not a harsh and worldly task-master.. Why therefore should we neglect to speak with Him? "Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Ps 103:13).

- "Which art in heaven" (6:9c) - No request or petition is too hard for a God "which art in heaven". This is one reason why Jesus instructs us to pray with this mindset. If God is seated in heaven, then He is all-powerful, and no petition is above Him. If He is seated in heaven, then He has wholly overcome, and even death and the grave must bow at His feet! If God is seated in heaven, then we can trust that He is wholly in control, and infinitely elevated above the pseudo-controls of men upon earth: "The heaven is my throne, and the earth is my footstool" (Isa 66:1). If God is seated in heaven, then we know His view is far better than our own, seeing the end from the beginning, and never once fretting of my destiny, natural provision, and spiritual outcome. He is providently directing all things from on high! "But our God is in the heavens: He hath done whatsoever He hath pleased" (Ps 115:3). A God "which art in heaven" is one worthy to be adored!

- "Hallowed be Thy name" (6:9d) - Primarily, this verse depicts the worship that our prayer is to possess. This term "hallowed" is frequently translated "sanctified." It means "to set apart for a sacred use". Thus, the words "hallowed be Thy name" signify the pious desire that God’s matchless name might be reverenced, adored, and glorified, and that God might cause it to be held in the utmost respect and honor, that its fame might spread abroad and be magnified. "Give unto the Lord the glory due unto His name" (Ps 96:8)! Appropriately, these words come before any petition is made, thus showing us of the preeminence that worship is to have. All other requests must be subordinate to this one and be in pursuance of it. We cannot pray aright unless the glory of God be dominant in our desires. We are to cherish a deep sense of the ineffable holiness of God and an ardent longing for the honoring of it. May the adoration of King Jesus be sought far above all of our earthly needs and wants: "Let them also that love Thy name be joyful in Thee" (Ps 5:11).

Secondly, this verse tells of the subject of holiness. Most people subtly think that their personal righteousness will somehow aid in an answer to their prayer.. "If I just behave for a few hours, maybe my prayer will be heard?" Thankfully, Jesus instructs us to pray after a much different form and fashion: "Hallowed be Thy name".. In other words, the righteousness of God is the only right we have toward a Divine audience and answered petition. Yes, the "effectual fervent prayer of a righteous man availeth much" (Jas 5:16), but it is not one's own righteousness that progresses this availing, but the righteousness of God (Isa 64:6). The rewards of His goodness are made our very own, all because of divine propitiation! His merit is the ground upon which we may boldly stand; Our boldness, access and confidence is only by "the faith of Him" (Eph 3:12).. "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 unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb 4:15-16). Jesus' consecration is our only way into the holiest (Heb 10:19-20)! His name alone is hallowed; may we never strive to stand and pray upon our own graces: "For through Him [and only Him] we both have access by one Spirit unto the Father" (Eph 2:18)! Friends, what an appropriate model to pattern!

- "Thy kingdom come. Thy will be done in earth, as it is in heaven" (6:10) - Here we have one goal and aim of real prayer. Any petition that does not strive for God's will is surely not originated in His heart, nor breathed by His Spirit. On the contrary, the one who sincerely prays this necessarily intimates his unreserved surrender to God; he implies his renunciation of the will of Satan (2 Tim 2:26), his own corrupt inclinations (1 Pet 4:2), and his rejection of all things opposed to God. He therefore humbly and contritely acknowledges that he cannot do His Father’s will without Divine assistance, and that he earnestly desires and seeks enabling grace. What is my aim in prayer? Do I aim for the will of God, for myself and for the body? When we pray, "Thy will be done", we ask God for spiritual wisdom to learn His will: "Make me to understand the way of Thy precepts...Teach me, O Lord, the way of Thy statutes" (Ps 119:27, 33). Also, we beg God for spiritual inclination toward His will: "I will run the way of Thy commandments, when Thou shalt enlarge my heart...Incline my heart unto Thy testimonies" (Ps 119:32, 36). Furthermore, we ask God for spiritual strength to perform His bidding: "Quicken Thou me according to Thy Word...strengthen Thou me according unto Thy Word" (Ps 119:25, 28; Phil 2:12, 13; Heb 13:20, 21). Our Lord teaches us to pray, "Thy will be done in earth", because this is the place of our discipleship. So many of us may pray for this or for that, all the while neglecting what Jesus desires in the matter. Scripture calls this asking "amiss" (Jas 4:3). Do our desires align with His? Do our wants contradict His will for our lives? As a model of all prayer, Jesus' words here encourage us to this better end: "And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us" (1 Jn 5:14).

An important facet of this truth is that it is duly fueled by our worship. It is no coincidence that the phrase "Thy kingdom come, Thy will be done" is directly following the phrase "Hallowed by Thy name...". Truly, there is but a small step from rapturous worship to the glowing selfless spirit, which is a sure outgrowth of filial love and reverent adoration. The fashion and form of accredited prayer is to be for the execution of God's will upon the earth, and a glimpse of God in worship is often a precursor, as it was for the prophet Isaiah: "...I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple... Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me" (Isa 6:1, 8).

- "Give us this day our daily bread" (6:11) - As the heart is caught up in the rapture of God's grandeur, it is made ever-more aware of its own faulty state, and desperate need. Reader, a heart that properly seeks God in communion will be a heart well-aware of its humble dependence upon Him. "Give us this day our daily bread", for without your kind bestowment, we are but an utter mess! And what a respectable request to be made.. "daily bread"! So many are striving and begging for carnal delicacies, while neglecting the more suitable and Scriptural petitions. Are we content with bread? Are our hearts happy to partake of the Bread of Life? Can we honestly sing, "Just give me Jesus"? Yes, God will of course bless us, and often overwhelm us, with the temporal joys of this life (Prov 10:22), but such are not to be the sole aim and focus of our prayer (Prov 30:8-9; 1 Tim 6:8). Rather, may we follow the pattern established by the Lord Himself: "Give us the day our daily bread".

- "And forgive us our debts, as we forgive our debtors" (6:12) - As we're caught up in communion, hallowing God's name, not only is the heart displayed its humble dependence, but it's sinfulness too. Again we see the prophet Isaiah who, upon a glimpse of God's glory, says, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts" (Isa 6:5). This same instance occurred with Moses (Exod 34:5-9), Simon Peter (Lk 5:8), and with John (Rev 1:17). The glory of God will expose you! Not only are we brought to humbly ask for daily bread from our great High Priest, but we're also made to beg for His mercies, "forgive us our debts"! Our sins are here viewed, as in Luke 11:4, under the notion of debts, that is, undischarged obligations or failures to render to God His lawful due. Without the Lord Jesus, we are yet indebted to pay our own punishment for sin. No provision is made for our need, be it a natural need or a spiritual one, apart from His graces. But when He is present, no need is left unanswered! No natural requirement (Lk 12:29-30), nor any spiritual deficiency is overlooked by El Shaddai, the "breasty, all-sufficient" One (2 Pet 1:3; Rom 8:32).. "No good thing will he withhold from them that walk uprightly" (Ps 84:11). When Jesus is present, as Paul has stated, no longer are we debtors to the flesh: "Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. 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 8:12-15). For there is forgiveness with Him, that He may be feared (Ps 130:4). "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (Acts 5:31). The onus to forgive, therefore, is also upon us. As the people of God, we have a responsibility to show like-minded mercies to those who mistreat and abuse us, forbearing one another, and forgiving one another (Col 3:13; Eph 4:32).. "For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Matt 4:14-15). "Blessed is he whose transgression is forgiven, whose sin is covered" (Ps 32:1).

- "And lead us not into temptation, but deliver us from evil" (6:13a) - Knowing the natural state of the heart far from God, the prayerful saint then realizes his need to supplicate for grace, for "the spirit indeed is willing, but the flesh is weak" (Matt 26:41). He is better motivated to ask for God's perseverance away from all evils. Friends, the man who is really forgiven, is anxious not to offend again; the possession of justification leads to an anxious desire for sanctification. Per Jesus' words, men ought to pray with this in mind.

It is important to understand that the word "tempt" has a twofold significance in Scripture, (1) to try (the strength of), to put to the test; and (2) to entice to do evil. When it is said that "God did tempt Abraham" (Gen 22:1), it means that He tried him, putting to the test his faith and fidelity. But when we read that Satan tempted Christ, it signifies that Satan sought to bring about His downfall, morally impossible though it was. To tempt is to make trial of a person, in order to find out what he is and what he will do. We may tempt God in a legitimate and good way by putting Him to the test in a way of duty, as when we await the fulfillment of His promise in Malachi 3:10. But, as is recorded for our admonition in Psalm 78:41, Israel tempted God in a way of sin, acting in such a manner as to provoke His displeasure. It should be clear, therefore, that we are not to pray simply and absolutely against all temptations. Jesus Himself was tempted by the Devil, and was definitely led into the wilderness by the Spirit for that very end (Matt 4:1; Mk 1:12). Not all temptations are evil, regardless of the aspect in which we view them: their nature, their design, or their outcome. It is from the evil of temptations that we pray to be spared. We are to pray that we may not be led into temptation; or, if God sees fit that we should be tempted, that we may not yield thereto; or if we yield, that we be not totally overcome by the sin. Nor may we pray for a total exemption from trials, but only for a removal of the judgment of them. God often permits Satan to harass us, in order to humble us, to drive us to Himself, and to glorify Himself by manifesting more fully to us His preserving power. Thus we read the words, "My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience..." (Jas 1:2, 3).

- "For Thine is the kingdom, and the power, and the glory, for ever. Amen" (6:13b) - These closing words act as a plea to enforce the many forgoing petitions. As the result of this prayer, there follows a triumphant ascription of praise, "Thine is the kingdom, the power, and the glory, for ever and ever, Amen." We rejoice that our King reigns! Jesus here encourages us to pray with the security of whose we are. We serve a great and powerful King, whose dominion will have no end! These many preceding prayerful truths, therefore, are to become a reality! Furthermore, I love how the Lord's Prayer opens and closes with praise. As another has said, "The best pleading with God is the praising of Him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for praise becometh the saints; they are to be our God for a name and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it - he is praised by a world of angels, but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now".

Much more can be said of this grand topic, but this must suffice for now. May God give us grace to beseech Him as Scripture encourages. May the Holy Ghost and His good Book conduct the soul and be our guide!

- The End -

For Whom Did the Apostles Pray?

Part 7 of 8

As we wind down our current discussion, we seek to answer yet another question concerning the prayers of the apostles: Who did the apostles pray for? If you're like me, you just may be surprised at some of the answers concluded. Observe...

- Not for the world - Firstly, let's point out a surprising omission: the apostles, in Scripture, neglected to pray for the world! How curious. Not one time do we find an apostolic prayer recorded for God to save the world, or to pour out His glory upon all people. Personally, at first I was surprised by this fact. But as we ponder it, the case becomes clear.. Didn't Jesus give way for a similar omission? Yes, indeed He did. He said, "I pray for them [disciples]: I pray not for the world, but for them which Thou hast given me; for they are Thine" (Jn 17:9). Jesus, by His total omniscience, is able to foresee who will and will not receive His offered salvation. Amazingly, He is able to perform this sovereign insight without treading upon man's freewill. And as such, He prays for those who received Him then, are receiving Him today, and will receive Him tomorrow: "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one..." (Jn 17:20-21). Of course we know that He died for the whole world (Jn 3:16), and that He indeed loves the sinner (Rom 5:8), but His throne-side prayers of intercession are reserved for believers. Scripture tells us that Jesus ever liveth to make intercession for those "that come unto God by Him" (Heb 7:25; Rom 8:34; 1 Jn 2:1), not for those who choose to remain in their lost and sinful state. He of course desires men to change, but His prayers are captivated by love for His own. It seems the apostles mimicked this practice; they too prayed primarily for the Christian brethren. Yes, they sought to do good unto all men, but "especially unto them who are of the household of faith" (Gal 6:10; 3 Jn 5).. It is true that the apostles did exhort their readers to pray "for all [classes of] men; for kings, and for all that are in authority" (1 Tim 2:1-2; 1 Thess 3:12; etc). However, they prayed not for specifics, but for simple corporate harmony, "that [God's people] may lead a quiet and peaceable life in all godliness and honesty" (1 Tim 2:2b). It seems they left the spiritual wants of the world in the hands of almighty, sovereign God, for "No man can come to [Jesus], except the Father which hath sent [Him] draw him..." (Jn 6:44). Friends, we can learn a lot from the prayers of the apostles!

- Not for themselves - A second observation to be made is the fact that the apostles very rarely prayed directly for themselves. In only one instance do we find Paul beseeching the Lord for his own needs. Instead, his general custom was to pray for the whole household of faith, and in mimicking the Lord's prayer, most of the prayers dictated are plural: "give us", "forgive us", and so on. Accordingly, we find the apostle exhorting his readers to make "supplication for all saints" (Eph 6:18). He asked that the church at Ephesus might "be able to comprehend with all saints what is the breadth, and length, and depth and height, and to know the love of Christ, which passeth knowledge" (3:18-19). He mentioned "all that be in Rome" before the throne of grace (Rom 1:7). Even the subject of Paul's thanksgiving was "for you all" (Rom 1:8). He besought the Lord for "all that in every place call upon the name of Jesus Christ" (1 Cor 1:2). Oh reader, what a needful corrective for our common plague of humanism and self-centeredness! May we cling to the counsel of Scripture and "...In lowliness of mind let each esteem others better than themselves" (Phil 2:3). And what's to worry? For, if I'm praying for "all saints", I am including myself. Of course there is nothing wrong with praying for our own needs, for the Bible admonishes us to do so (Phil 4:6). However, the principle exists nonetheless.. Jesus and the apostles directed their primary attention to the needs of others, and thus so should we. A man who is steadily and properly decreasing (Jn 3:30) will be a man whose prayers are rightly aligned with those of our Lord, and selflessly lifted off of himself.. "Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another" (Rom 12:9-10). May God give us grace!

This may be difficult to comprehend for the natural man who is so overly wrapped up in self.. How can the apostle Paul pray and be thankful for those whom he'd often never met? Some were not even the fruits of his own labors, yet he prayed for them, rejoiced over them, and was grateful for their Godly increase! Wow! How could this be? It's so dramatically different than our present day paradigm of man-made sects, kings and kingdoms. But friends, Paul knew a great truth: no matter the planter, no matter the waterer, God is the source; the fruit that is birthed are the trees of His planting, the products of His husbandry (1 Cor 3:9). May we likewise take heed to such wisdom and counsel, and pray as the apostles prayed.

To be continued...

Praying "In the Spirit"

Part 6 of 8

It would be foolish for us to address the many prayers of the apostles without also observing them praying "in the Spirit". How did the apostles pray? They prayed in the Spirit. It was their perpetual practice (1 Cor 14:18)..

It is of utmost importance to note that, in Scripture, the apostle Paul subtly differentiates between two types of "tongues" in prayer: the corporate ministry of tongues (the gift of tongues), and the personal ministry of tongues (the prayer-language of tongues), that is, praying "with the Spirit" (1 Cor 14:14-15). The corporate ministry of tongues is to be coupled with it's interpretation, while the personal ministry of tongues is not. Because readers do not always discover this subtle distinction, confusion ensues and the ministry of tongues is often thrown out altogether. What a shame, considering God has ordained this gift for a divine purpose! "For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear" (Isa 28:11-12).

Let's observe this distinction...

The Corporate Use of Tongues - Paul tells us that the public use of tongues is an avenue for prophetic utterance (1 Cor 14:5-6), and is therefore to be coupled with it's interpretation. And why so? So "that the church may receive edifying" (1 Cor 14:5), for "he that prophesieth edifieth the church" (1 Cor 14:4). Both prophetic utterances and the interpretation of other tongues are to be used in the church for edification, exhortation and comfort (1 Cor 14:3, 5-6). Read with me what Paul goes on to say regarding this matter: "Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. Wherefore let him that speaketh in an unknown tongue pray that he may interpret" (1 Cor 14:6-13).

The Personal Use of Tongues - Oftentimes our limited, human vernacular is far too shallow to ascribe to King Jesus the great glory due His name; often we cannot speak our heart's justice. Thankfully, therefore, God has given us a much greater and supernatural avenue - the use of heavenly tongues, even the "tongues of angels" (1 Cor 13:1). Paul has said, "For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries" (1 Cor 14:2). Here, Paul clearly reveals a second sort of tongues, that is, the personal private use for one's own edification: “He that speaketh in an unknown tongue edifieth himself… I would that ye all spake with tongues…” (1 Cor 14:4-5). Later, Paul describes such tongues as praying with the spirit: “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful” (1 Cor 14:14). He then encourages his readers to do such: “I will pray with the spirit...” (1 Cor 14:15). Though in the public ministry sector interpretation is needful, Paul clearly accredits the personal use of tongues as well; he differentiates between the two, the tongues of men, and the tongues of angels: "What is it then? I will pray with the spirit [personal tongues], and I will pray with the understanding also [corporate tongues and interpretation]: I will sing with the spirit [personal tongues], and I will sing with the understanding also [corporate tongues and interpretation]" (1 Cor 14:15). Of course, prayer and singing "with the understanding" can also apply to one's natural language, not solely the interpretation of a tongue.

In the epistle of Jude, this theme of self-edification is continued as we are further encouraged to pray in and with the spirit: “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God…” (Jude 20-21a). Why would the apostle Paul go to such great lengths to teach the proper use of tongues in the church if it were never meant to operate in the church, as so many suppose? Many say that tongues served only a single purpose, to act as an avenue of judgment on the day of Pentecost. However, if this were accurate, why then does Paul himself later pray in tongues (1 Cor 14:18), subsequent to the day of Pentecost? It’s because Paul held tongues as a gift for private prayer in high regard (1 Cor 14:2, 4, 5, 15, 17-18). Men do not seem to always understand this differentiation, and as a result they reject tongues altogether. But Scripture clearly reveals the role of this great gift: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Rom 8:26). One would have to ignore vast portions of Scripture to say the gift and prayer-language of tongues has no present-day purpose.

Cessationism holds this distorted view of tongues for many reasons. However, I contend that the primary reason for such a disdain of tongues is the apparent foolishness that is often associated with it. But God has purposed that a foolish thing will confound the wise (1 Cor 1:27)! To the natural man, I'm sure the events surrounding the outpouring in Acts 2 appeared pretty foolish also. That's because if we approach a supernatural truth with our carnal, natural thought-patterns, we will undoubtedly come to inaccurate, carnal conclusions. Paul describes this when he says, "For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the Spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things we also speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Cor 2:11-14). What is a "natural man"? Paul defines him as he who receives the spirit of the world, and not the Spirit of God. How can we expect to rightly discern spiritual truths if we are not even baptized in the Holy Ghost? Of course, without an immersion into God’s Spirit, anything that contradicts our natural mindsets will appear as "foolishness", because we are not discerning spiritually, but carnally. Perhaps if all men approached the God of the universe with humility and spiritual discernment, Cessationism would be but a distant regret.

To be continued...

Why Did the Apostles Pray?

Part 5 of 8

The apostolic prayers presented to us within the pages of Scripture provide a much needed guide for us in our own private and corporate prayer lives. Of course, these principles are not to become a set of rigid rules, but rather an inspiration and motivation to cling to God's sovereign design and answer to that age-old question: How ought men to pray? In examining the prayers of the apostles, we've observed what the apostles prayed, how the apostles prayed, and when the apostles prayed.. Today, I simply want to see why the apostles prayed.

As we mentioned before, oftentimes men may pray just to fulfill some imposed mandate, or to ease their own consciences. However, this is not why the apostles prayed. No, they prayed not out of religious obligation, nor were their prayers spawned from a position of guilt or carnal obligation... Rather, the prayers of the apostles came out of an intense desire for God - they were a gifted response to His grand goodness!

There are many prayers of the early church recorded for us in the Bible, but for now let's simply observe three: the prayer of adoration, the prayer of supplication, and the prayer of gratitude. As we read and ponder God's design, we will observe the answers to our question: why did the apostles pray?

- Prayer of adoration - The Bible reveals to us that prayer in heaven is actually paired with worship, the "incense" or "pleasing perfume" being symbolic (Rev 8:3-5; Jn 12:1-8; etc). The Bible tells us they are offered together. Is this for no reason? Of course not. Prayer and adoration are to go hand-in-hand. Paul confirms this truth in the epistle to the church at Ephesus. His prayer was actually a method of worship. Are we surprised? It's true. He concludes his prayer by saying of Jesus, "...[God] raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fullness of him that filleth all in all" (Eph 1:20-23). Notice the mood of adoration that the end of this prayer possesses. It concludes with the recognition of King Jesus, highly enthroned above all power and principalities! Paul is simply prayerfully reminding his readers that Jesus has been wholly vested with all power, authority and dominion, which was part of His reward and triumph (Phil 2:9). In short, many of Paul's prayers were focused on the adoration and total supremacy of Jesus, the ever-precious God-Man mediator!

From what I can tell, there are at least four truths within this prayerful text which allude to the worshipful tone of its writer: (1) Christ Jesus is raised from the dead and is now present in heaven, (2) He is seated at the right hand of God the Father, (3) He has been glorified, and (4) He has been given supreme authority and power. Let us briefly observe these wondrous and worshipful truths...

Christ Jesus has been raised from the dead.. What a wonderful thought to ponder! By rescuing Jesus from the deepest pit of hell, we can be assured of the Father's acceptance of Him, and the total propitiation that has been provided for us, on His bloody behalf! What a grand reason to worship Him; what a grand reason to pray to Him! No longer do we fret death, for it has wholly lost its sting! No longer are our hearts to be occupied with the thoughts of such dreary uncertainties, for now Jesus is in heaven, ever living to make intercession for us! Why shouldn't we worship Him for it? Why shouldn't our prayers seek this suitable aim? Paul is using his prayer for the Ephesian church as an opportunity to speak and teach of such glories! Would to God that we used our speech as effectually as him. Do my prayers likewise exalt Jesus? Do the words which escape my heart upward continually press for His sole exaltation? Do I pray solely for my own end, or do I pray to bless the Lord?

He is seated at the Father's right hand.. Or, in other words, the Father has rightly given Jesus the supreme place of honor in heaven, even a dignified seat at His very side! And what occurs before this holy, heavenly throne? Adoration! Yes, outright adoration is the chief activity which consumes heaven's eternal timetable. Jesus is seated - He is resting from His finished work (Heb 1:3); His sacrificial service and suffering are ended; His work of expiation is "finished" and completed (Jn 19:30). He has now begun a new work: to administer this victory to the world; He is now "upholding all things by the word of His power" (Heb 1:3). Paul's prayers are an example for us, in this respect. His words sought to compliment these truths, to glorify the King. Why did he pray? Friends, one reason was simply to exalt and glorify the Lord of all lords - to allow his words to rightly ascribe Him glory!

He has been glorified.. Not only is Jesus resurrected from the dead and seated at the right hand of the Father, but He is also glorified as God! And as God, He is worthy to be adored. In fact, in ancient customs, to be seated was a sign of dignity and exaltation - a superior raised above his inferiors, a king upon his throne, or a judge upon his bench (Dan 7:9-10). Paul's prayer to the Ephesians alludes to such deserved honor.

He has been given supreme authority and power.. Such power is only naturally fit for Him who conquered hell, death and the grave. Such glorious dominion is the rightful possession of Him who willingly and lovingly bore the gross sin of all mankind's seed. And oh what a reason to honor Him! What a reason to utter his prayerful praises! Paul knew this great truth! Do we realize it yet? Paul knew that there is no greater use of one's tongue than to speak of God's glories, than to dictate God's great mercies! No matter the multitude of our misery, the perpetual nag of our needs or the terrible trial to be borne, any real prayer should always be directed toward the wholly deserved worship of Jesus! This is one reason why the apostles prayed, and should therefore be our focus too. What a wondrous method by which to adore God! Will prayer likewise become your tool to lavish love upon Him?

- Prayer of supplication - Unfortunately for some, the prayer of supplication is the only prayer ever uttered. How sad that some do not talk to nor commune with God unless they need something from Him! Thankfully, however, we have the pages of Scripture to reposition our ways aright, and to align our prayer with that which God's Word teaches. Yes, the prayer of supplication is needful; it is divinely accredited. But a false balance is an abomination to the Lord, while a just weight is His delight! We should of course pray to supplicate the Lord, and make our requests known unto God, but let us never abandon God's desire, for the sake of mere carnal strife and worry! Will God meet my needs? Of course He will. Let us never forsake the chief purpose of prayer: communion with Jesus!

In 2 Corinthians 13:14, Paul prays for his readers that "the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with [them] all. Amen". Would they experience such goodnesses if Paul had not asked for it? Possibly so, and the principle is present nonetheless, and is reiterated elsewhere: "ye have not, because ye ask not" (Jas 4:2). To the Philippians Paul has said, "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God" (4:6). Jesus further alluded to this principle when He said, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened" (Matt 7:7-8). God has simply chosen to give mankind the opportunity to partner with Him in the ministry of reconciliation (2 Cor 5:18), and this includes crying out to him night and day in prayer, both for ourselves, and for others (Lk 18:1-8). What a blessed honor! "Ask, and ye shall receive" (Jn 16:24), for "whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight" (1 Jn 3:22)!

- Prayer of gratitude - Because God hears the prayers of His people, a natural response is both adoration and gratitude. The apostolic prayers present to us such. Paul modeled this truth when he prayed thanks unto King Jesus for His spiritual provision: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (Eph 1:3). Paul was clearly grateful for the great spiritual riches that were made his very own. These "spiritual blessings" were contrasted to those natural ones which the nation of Israel enjoyed under the Old Covenants; these blessings were temporal and material (Duet 28:1-8). Paul is here thankful for God's merciful graces toward mankind, and suitably prays as such, while instructing his readers to do the same. Shouldn't we allow our prayerful words to do likewise? Are we grateful that spiritual blessings are become our own? Such wonders are withheld from the non-elect, and actually dispose the believing heart towards thanksgiving.. It is a natural response; God's enrichment literally causes the lips of His saints to shout their joyful thanks (2 Cor 9:11)! "Thanks be unto God for His unspeakable gift" (2 Cor 9:15)! Reader, this will be our cry for the ages to come (Rev 4:9-11), so why not start now?

And so we see just a few reasons why the apostles uttered their prayers. We see the Word of God concerning this great truth, and now let's allow it to form our doctrine and practice. The apostolic prayers weren't uttered just to be seen by mere men, nor for them to be deemed super-spiritual. They weren't prayed out of carnal worry or fear. They weren't motivated by greed, nor performed for carnal desires; nor did they ask amiss, to consume it upon their own lusts (Jas 4:3). But rather, the apostolic prayers were simply an effort to meet with Jesus, and an avenue by which to bless Him. They were a tool towards adoration, a gesture of gratitude. The apostolic prayers were an opportunity to let faith arise, to make known our personal and corporate requests unto God (Phil 4:6), and to thank Him for His many goodnesses. Friends, let's pray according to the Perfect Law of Liberty; let's pray even as the apostles prayed!

To be continued...