1/22/2010
Plead the Promises of God for The Enforcing of Your Petitions- Matthew Henry
I must plead the promises of God for the enforcing of all my petitions, put these promises in suit, and refer myself to them.
Lord, you have given me many precious and very great promises, 2 Peter 1:4(ESV) which are all Yes and Amen in Christ. 2 Corinthians 1:20(ESV) Now be it to your servant according to the word that you have spoken. 2 Samuel 7:25(ESV)
Give me to draw water with joy from these wells of salvation, Isaiah 12:3(ESV) to nurse and be satisfied from Jerusalem’s consoling breast; Isaiah 66:11(ESV) and now, O LORD God, let the word that you have spoken concerning your servant be established forever, and do as you have spoken. 1 Chronicles 17:23(ESV)
Deal with me according to the tenor of the everlasting covenant, which is well-ordered in all things and secure, and which is all my help and all my desire. 2 Samuel 23:5(ESV)
Turn to me and be gracious to me, as is your way with those who love your name; Psalm 119:132(ESV) do more for me than I am able to ask or think, Ephesians 3:20(ESV) and supply all my needs according to your riches in glory in Christ Jesus. Philippians 4:19(ESV)
Lord, you have given me many precious and very great promises, 2 Peter 1:4(ESV) which are all Yes and Amen in Christ. 2 Corinthians 1:20(ESV) Now be it to your servant according to the word that you have spoken. 2 Samuel 7:25(ESV)
Give me to draw water with joy from these wells of salvation, Isaiah 12:3(ESV) to nurse and be satisfied from Jerusalem’s consoling breast; Isaiah 66:11(ESV) and now, O LORD God, let the word that you have spoken concerning your servant be established forever, and do as you have spoken. 1 Chronicles 17:23(ESV)
Deal with me according to the tenor of the everlasting covenant, which is well-ordered in all things and secure, and which is all my help and all my desire. 2 Samuel 23:5(ESV)
Turn to me and be gracious to me, as is your way with those who love your name; Psalm 119:132(ESV) do more for me than I am able to ask or think, Ephesians 3:20(ESV) and supply all my needs according to your riches in glory in Christ Jesus. Philippians 4:19(ESV)
1/21/2010
Rely on Jesus Alone for Acceptance with God - Matthew Henry
I must profess my entire reliance on the Lord Jesus Christ alone for acceptance with God and come in his name.
I do not present my plea before you because of my righteousness, Daniel 9:18(ESV) for I am before you in my guilt, Ezra 9:15(ESV) and cannot stand before you because of it; Psalm 130:3(ESV) but I make mention of Christ’s righteousness, even of his only, who is the LORD our righteousness, Jeremiah 23:6(ESV) and therefore the LORD my righteousness.
I know that even spiritual sacrifices are acceptable to God only through Christ Jesus, 1 Peter 2:5(ESV) nor can I hope to receive anything but what I ask of you in his name; John 16:23(ESV) and therefore, bless me in the Beloved, Ephesians 1:6(ESV) that other angel who put much incense to the prayers of the saints and offers them up on the golden altar before the throne. Revelation 8:3(ESV)
I come in the name of the great High Priest who has passed through the heavens, Jesus, the Son of God, who is able to sympathize with my weaknesses, Hebrews 4:14-15(ESV) and is therefore able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. Hebrews 7:25(ESV)
Behold, O God, my shield, and look on the face of your Anointed, Psalm 84:9(ESV) in whom you have by a voice from heaven declared yourself to be well pleased; Lord, be well pleased with me in him. Matthew 3:17(ESV)
I do not present my plea before you because of my righteousness, Daniel 9:18(ESV) for I am before you in my guilt, Ezra 9:15(ESV) and cannot stand before you because of it; Psalm 130:3(ESV) but I make mention of Christ’s righteousness, even of his only, who is the LORD our righteousness, Jeremiah 23:6(ESV) and therefore the LORD my righteousness.
I know that even spiritual sacrifices are acceptable to God only through Christ Jesus, 1 Peter 2:5(ESV) nor can I hope to receive anything but what I ask of you in his name; John 16:23(ESV) and therefore, bless me in the Beloved, Ephesians 1:6(ESV) that other angel who put much incense to the prayers of the saints and offers them up on the golden altar before the throne. Revelation 8:3(ESV)
I come in the name of the great High Priest who has passed through the heavens, Jesus, the Son of God, who is able to sympathize with my weaknesses, Hebrews 4:14-15(ESV) and is therefore able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. Hebrews 7:25(ESV)
Behold, O God, my shield, and look on the face of your Anointed, Psalm 84:9(ESV) in whom you have by a voice from heaven declared yourself to be well pleased; Lord, be well pleased with me in him. Matthew 3:17(ESV)
12/23/2009
Martin Luther on The Lords Prayer
Luther's Little Instruction Book
(The Small Catechism of Martin Luther)
Translated by Robert E. Smith
May 22, 1994
The Our Father
The Simple Way a Father Should Present it to His Household
I. Introduction
Our Father, Who is in Heaven.
Q. What does this mean?
A. In this introduction, God invites us to believe that He is our real Father and we are His real children, so that we will pray with trust and complete confidence, in the same way beloved children approach their beloved Father with their requests.
II. The First Request
May Your name be holy.
Q. What does this mean?
A. Of course, God's name is holy in and of itself, but by this request, we pray that He will make it holy among us, too.
Q. How does this take place?
A. When God's Word is taught clearly and purely, and when we live holy lives as God's children based upon it. Help us, Heavenly Father, to do this! But anyone who teaches and lives by something other than God's Word defiles God's name among us. Protect us from this, Heavenly Father!
III. The Second Request
Your Kingdom come.
Q. What does this mean?
A. Truly God's Kingdom comes by itself, without our prayer. But we pray in this request that it come to us as well.
Q. How does this happen?
A. When the Heavenly Father gives us His Holy Spirit, so that we believe His holy Word by His grace and live godly lives here in this age and there in eternal life.
IV. The Third Request
May Your will be accomplished, as it is Heaven, so may it be on Earth.
Q. What does this mean?
A. Truly, God's good and gracious will is accomplished without our prayer. But we pray in this request that is be accomplished among us as well.
Q. How does this happen?
A. When God destroys and interferes with every evil will and all evil advice, which will not allow God's Kingdom to come, such as the Devil's will, the world's will and will of our bodily desires. It also happens when God strengthens us by faith and by His Word and keeps living by them faithfully until the end of our lives. This is His will, good and full of grace.
V. The Fourth Request
Give us our daily bread today.
Q. What does this mean?
A. Truly, God gives daily bread to evil people, even without our prayer. But we pray in this request that He will help us realize this and receive our daily bread with thanksgiving.
Q. What does ``Daily Bread'' mean?
A. Everything that nourishes our body and meets its needs, such as: Food, drink, clothing, shoes, house, yard, fields, cattle, money, possessions, a devout spouse, devout children, devout employees, devout and faithful rulers, good government, good weather, peace, health, discipline, honor, good friends, faithful neighbors and other things like these.
VI. The Fifth Request
And forgive our guilt, as we forgive those guilty of sinning against us.
Q. What does this mean?
A. We pray in this request that our Heavenly Father will neither pay attention to our sins nor refuse requests such as these because of our sins and because we are neither worthy nor deserve the things for which we pray. Yet He wants to give them all to us by His grace, because many times each day we sin and truly deserve only punishment. Because God does this, we will, of course, want to forgive from our hearts and willingly do good to those who sin against us.
VII. The Sixth Request
And lead us not into temptation.
Q. What does this mean?
A. God tempts no one, of course, but we pray in this request that God will protect us and save us, so that the Devil, the world and our bodily desires will neither deceive us nor seduce us into heresy, despair or other serious shame or vice, and so that we will win and be victorious in the end, even if they attack us.
VIII. The Seventh Request
But set us free from the Evil One.
Q. What does this mean?
A. We pray in this request, as a summary, that our Father in Heaven will save us from every kind of evil that threatens body, soul, property and honor. We pray that when at last our final hour has come, He will grant us a blessed death, and, in His grace, bring us to Himself from this valley of tears.
IX. Amen.
Q. What does this mean?
A. That I should be certain that such prayers are acceptable to the Father in Heaven and will be granted, that He Himself has commanded us to pray in this way and that He promises to answer us. Amen. Amen. This means: Yes, yes it will happen this way.
(The Small Catechism of Martin Luther)
Translated by Robert E. Smith
May 22, 1994
The Our Father
The Simple Way a Father Should Present it to His Household
I. Introduction
Our Father, Who is in Heaven.
Q. What does this mean?
A. In this introduction, God invites us to believe that He is our real Father and we are His real children, so that we will pray with trust and complete confidence, in the same way beloved children approach their beloved Father with their requests.
II. The First Request
May Your name be holy.
Q. What does this mean?
A. Of course, God's name is holy in and of itself, but by this request, we pray that He will make it holy among us, too.
Q. How does this take place?
A. When God's Word is taught clearly and purely, and when we live holy lives as God's children based upon it. Help us, Heavenly Father, to do this! But anyone who teaches and lives by something other than God's Word defiles God's name among us. Protect us from this, Heavenly Father!
III. The Second Request
Your Kingdom come.
Q. What does this mean?
A. Truly God's Kingdom comes by itself, without our prayer. But we pray in this request that it come to us as well.
Q. How does this happen?
A. When the Heavenly Father gives us His Holy Spirit, so that we believe His holy Word by His grace and live godly lives here in this age and there in eternal life.
IV. The Third Request
May Your will be accomplished, as it is Heaven, so may it be on Earth.
Q. What does this mean?
A. Truly, God's good and gracious will is accomplished without our prayer. But we pray in this request that is be accomplished among us as well.
Q. How does this happen?
A. When God destroys and interferes with every evil will and all evil advice, which will not allow God's Kingdom to come, such as the Devil's will, the world's will and will of our bodily desires. It also happens when God strengthens us by faith and by His Word and keeps living by them faithfully until the end of our lives. This is His will, good and full of grace.
V. The Fourth Request
Give us our daily bread today.
Q. What does this mean?
A. Truly, God gives daily bread to evil people, even without our prayer. But we pray in this request that He will help us realize this and receive our daily bread with thanksgiving.
Q. What does ``Daily Bread'' mean?
A. Everything that nourishes our body and meets its needs, such as: Food, drink, clothing, shoes, house, yard, fields, cattle, money, possessions, a devout spouse, devout children, devout employees, devout and faithful rulers, good government, good weather, peace, health, discipline, honor, good friends, faithful neighbors and other things like these.
VI. The Fifth Request
And forgive our guilt, as we forgive those guilty of sinning against us.
Q. What does this mean?
A. We pray in this request that our Heavenly Father will neither pay attention to our sins nor refuse requests such as these because of our sins and because we are neither worthy nor deserve the things for which we pray. Yet He wants to give them all to us by His grace, because many times each day we sin and truly deserve only punishment. Because God does this, we will, of course, want to forgive from our hearts and willingly do good to those who sin against us.
VII. The Sixth Request
And lead us not into temptation.
Q. What does this mean?
A. God tempts no one, of course, but we pray in this request that God will protect us and save us, so that the Devil, the world and our bodily desires will neither deceive us nor seduce us into heresy, despair or other serious shame or vice, and so that we will win and be victorious in the end, even if they attack us.
VIII. The Seventh Request
But set us free from the Evil One.
Q. What does this mean?
A. We pray in this request, as a summary, that our Father in Heaven will save us from every kind of evil that threatens body, soul, property and honor. We pray that when at last our final hour has come, He will grant us a blessed death, and, in His grace, bring us to Himself from this valley of tears.
IX. Amen.
Q. What does this mean?
A. That I should be certain that such prayers are acceptable to the Father in Heaven and will be granted, that He Himself has commanded us to pray in this way and that He promises to answer us. Amen. Amen. This means: Yes, yes it will happen this way.
Thank God For The Communion of Saints - Matthew Henry
For the communion of saints, that spiritual communion which I have in faith and hope and holy love and in prayers and praises with all good Christians.
I bless you that if your people walk in the light, they have fellowship with one another, 1 John 1:7(ESV) even with all those who in every place call upon the name of the Lord Jesus Christ, both their Lord and mine. 1 Corinthians 1:2(ESV)
That your people, who are many, are one bread and one body; 1 Corinthians 10:17(ESV) and that though there are varieties of gifts and service and activities, yet there is the same Spirit, the same Lord, and the same God, who empowers them all in everyone. 1 Corinthians 12:4-6(ESV)
I thank you that all the children of God who are scattered abroad, John 11:52(ESV) are united in him who is the head of the body, the church; Colossians 1:18(ESV) so they are all my brothers and partners in the tribulation and the kingdom and the patient endurance that are in Jesus. Revelation 1:9(ESV)
I bless you that if your people walk in the light, they have fellowship with one another, 1 John 1:7(ESV) even with all those who in every place call upon the name of the Lord Jesus Christ, both their Lord and mine. 1 Corinthians 1:2(ESV)
That your people, who are many, are one bread and one body; 1 Corinthians 10:17(ESV) and that though there are varieties of gifts and service and activities, yet there is the same Spirit, the same Lord, and the same God, who empowers them all in everyone. 1 Corinthians 12:4-6(ESV)
I thank you that all the children of God who are scattered abroad, John 11:52(ESV) are united in him who is the head of the body, the church; Colossians 1:18(ESV) so they are all my brothers and partners in the tribulation and the kingdom and the patient endurance that are in Jesus. Revelation 1:9(ESV)
11/23/2009
Meditative Prayer: Filling The Mind
Meditative Prayer: Filling the Mind
Winfield BevinsActs 29 Pastor - Outer Banks, North Carolina
"We have some idea, perhaps, what prayer is, but what is meditation? Well may we ask, for meditation is a lost art today, and Christian people suffer grievously from their ignorance of the practice. Meditation is the activity of calling to mind, and thinking over, and dwelling on, and applying to oneself, the various things that one knows about the works and ways and purposes and promises of God."—J.I. Packer
Let God Speak to You
In personal prayer we speak to God, but in meditative prayer we allow God to speak to us through his word and his Spirit. Never before has there been such a need to rediscover the quiet art of meditative prayer.
If we are not careful, the many distractions of this world will drown out the quiet voice of God within our hearts and make us numb to our spiritual needs. We need to find a quiet place to be with God and hear his word. In stillness and solitude God speaks to our hearts and fills us with the refreshing presence of his Spirit.
Emptying vs. Filling the Mind
What do we mean by meditative prayer? Is there such thing as Christian meditation? Isn't meditation non-Christian? According to Richard Foster, "Eastern meditation is an attempt to empty the mind. Christian meditation is an attempt to fill the mind" (Celebration of Discipline). Rather than emptying the mind we fill it with God's word. We must not neglect a vital part of our Judeo-Christian heritage simply because other traditions use a form of meditation. Christian meditation has its roots in the Hebrew tradition of the Bible.
There are numerous Biblical references to prayerful meditation:
•"This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night" (Joshua 1:8).
•"But his delight is in the law of the Lord, and on his law he meditates day and night" (Psalm 1:2).
•"I will meditate on your precepts and fix my eyes on your ways" (Psalm 119:15).
•"I will lift up my hands toward your commandments, which I love, and I will meditate on your statutes" (Psalm 119:48).
•"O how I love your law! It is my meditation all the day" (Psalm 119:97).
•"My eyes are awake before the watches of the night, that I may meditate on your promise" (Psalm 119:148).
•"I remember the days of old; I meditate on all that you have done; I ponder the work of your hands" (Psalm 143:5).
To be continued. ( This article was taken from the Resurgence blog.)
Winfield BevinsActs 29 Pastor - Outer Banks, North Carolina
"We have some idea, perhaps, what prayer is, but what is meditation? Well may we ask, for meditation is a lost art today, and Christian people suffer grievously from their ignorance of the practice. Meditation is the activity of calling to mind, and thinking over, and dwelling on, and applying to oneself, the various things that one knows about the works and ways and purposes and promises of God."—J.I. Packer
Let God Speak to You
In personal prayer we speak to God, but in meditative prayer we allow God to speak to us through his word and his Spirit. Never before has there been such a need to rediscover the quiet art of meditative prayer.
If we are not careful, the many distractions of this world will drown out the quiet voice of God within our hearts and make us numb to our spiritual needs. We need to find a quiet place to be with God and hear his word. In stillness and solitude God speaks to our hearts and fills us with the refreshing presence of his Spirit.
Emptying vs. Filling the Mind
What do we mean by meditative prayer? Is there such thing as Christian meditation? Isn't meditation non-Christian? According to Richard Foster, "Eastern meditation is an attempt to empty the mind. Christian meditation is an attempt to fill the mind" (Celebration of Discipline). Rather than emptying the mind we fill it with God's word. We must not neglect a vital part of our Judeo-Christian heritage simply because other traditions use a form of meditation. Christian meditation has its roots in the Hebrew tradition of the Bible.
There are numerous Biblical references to prayerful meditation:
•"This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night" (Joshua 1:8).
•"But his delight is in the law of the Lord, and on his law he meditates day and night" (Psalm 1:2).
•"I will meditate on your precepts and fix my eyes on your ways" (Psalm 119:15).
•"I will lift up my hands toward your commandments, which I love, and I will meditate on your statutes" (Psalm 119:48).
•"O how I love your law! It is my meditation all the day" (Psalm 119:97).
•"My eyes are awake before the watches of the night, that I may meditate on your promise" (Psalm 119:148).
•"I remember the days of old; I meditate on all that you have done; I ponder the work of your hands" (Psalm 143:5).
To be continued. ( This article was taken from the Resurgence blog.)
11/02/2009
Waiting On The Lord by John Wright Follette
(This article was taken from the Redeemer Church website.)
"They who wait for the Lord shall renew their strength" (Is. 40:31 esv). To wait upon God is entirely within the reach of all, whatever may be the age, condition, or environment. All may not be able to preach, teach, go as missionaries, or enter into public service; but any Christian can wait upon the Lord.
Silence
The Bible tells us much about waiting upon the Lord. The first meaning of the expression is silence. Prayer has been made and now the soul is hushed and, bowing in silence (in faith), it waits before God.
Our souls are too noisy. In prayer life alone see how it hinders. Our hearts are much distressed and burdened, so we go to prayer and maybe spend much time pouring out our petitions before the throne. And too many times we get up immediately, rush out of His presence and often try to answer the prayer by some efforts of our own. We do the praying but not the waiting.
Let us not be afraid to be silent before Him, thinking it is wasted time. He does not want us to be all the time talking–telling Him so many things about which He already knows more than we do. Time is needed today for proper adjustment to Him, our vision properly focused, our hearts hushed, and minds subdued. It is in the silent hour before Him, quietly waiting in His presence, that the miracle is wrought.
Expectation and Hope
The second meaning of the word carries the thought of expectation and hope. "For God alone my soul waits in silence, for my hope is from Him" (Ps. 62:1, 5 esv). To wait upon God means to expect from God. It implies dependence.
How necessary today that we wait upon God in the sense of expecting from Him. The natural man is so self-sufficient. He turns here and there and expects help from his natural ability, from friends, or from circumstances, But in the spiritual life we are taught to distrust self and to depend upon the power of the Holy Spirit.
Watching
The third meaning of wait is to watch, observe, take notice. This means that all our spiritual senses must be alive, alert, and expectant. To wait means that we are to be near to Him and still, that we may catch the slightest intimation on His part. Our hearts are to be sensitive enough to catch the faintest reflection and be able to discern quickly His voice. The meaning is clearly shown in Prov. 8:34: "Blessed is the man who listens to me, watching daily at my gates, waiting beside my doors." Here we have a man, maybe a servant or soldier, waiting at a door or gate. He does not know the moment his master may open the door to require his service, or maybe to give him a gift.
Be it one or the other, it matters not to the waiting man. His duty is to wait (to watch or take notice). It is not the waiting of an idler; it is not the waiting of a dreamer. It is the quiet waiting of one who is girt and ready.
We do not long watch or observe keenly the movements of God before He has some word for us. He bids us go or come on some mission, or speak, write, pray, visit, or sing for Him. Why? Because we were near enough to feel what is on His heart, and thus we were able to enter into fellowship with Him in service. Many today do not understand the movement of God in the world as He is speaking to us in present conditions because they are not near enough or still enough to observe Him.
Such wonderful blessings, then, hang upon this one condition: to wait. And to wait upon God is to have the heart silent in an expectant attitude, to hear what He might say–that we might do His bidding.
Wait means that we are to be near to Him and still, that we may catch the slightest intimation on His part.
--------------------------------------------------------------------------------
About the author:
JOHN WRIGHT FOLLETTE (1883-1966) was a Bible teacher, conference speaker, and author. This excerpt is adapted from his book, Broken Bread [public domain].
"They who wait for the Lord shall renew their strength" (Is. 40:31 esv). To wait upon God is entirely within the reach of all, whatever may be the age, condition, or environment. All may not be able to preach, teach, go as missionaries, or enter into public service; but any Christian can wait upon the Lord.
Silence
The Bible tells us much about waiting upon the Lord. The first meaning of the expression is silence. Prayer has been made and now the soul is hushed and, bowing in silence (in faith), it waits before God.
Our souls are too noisy. In prayer life alone see how it hinders. Our hearts are much distressed and burdened, so we go to prayer and maybe spend much time pouring out our petitions before the throne. And too many times we get up immediately, rush out of His presence and often try to answer the prayer by some efforts of our own. We do the praying but not the waiting.
Let us not be afraid to be silent before Him, thinking it is wasted time. He does not want us to be all the time talking–telling Him so many things about which He already knows more than we do. Time is needed today for proper adjustment to Him, our vision properly focused, our hearts hushed, and minds subdued. It is in the silent hour before Him, quietly waiting in His presence, that the miracle is wrought.
Expectation and Hope
The second meaning of the word carries the thought of expectation and hope. "For God alone my soul waits in silence, for my hope is from Him" (Ps. 62:1, 5 esv). To wait upon God means to expect from God. It implies dependence.
How necessary today that we wait upon God in the sense of expecting from Him. The natural man is so self-sufficient. He turns here and there and expects help from his natural ability, from friends, or from circumstances, But in the spiritual life we are taught to distrust self and to depend upon the power of the Holy Spirit.
Watching
The third meaning of wait is to watch, observe, take notice. This means that all our spiritual senses must be alive, alert, and expectant. To wait means that we are to be near to Him and still, that we may catch the slightest intimation on His part. Our hearts are to be sensitive enough to catch the faintest reflection and be able to discern quickly His voice. The meaning is clearly shown in Prov. 8:34: "Blessed is the man who listens to me, watching daily at my gates, waiting beside my doors." Here we have a man, maybe a servant or soldier, waiting at a door or gate. He does not know the moment his master may open the door to require his service, or maybe to give him a gift.
Be it one or the other, it matters not to the waiting man. His duty is to wait (to watch or take notice). It is not the waiting of an idler; it is not the waiting of a dreamer. It is the quiet waiting of one who is girt and ready.
We do not long watch or observe keenly the movements of God before He has some word for us. He bids us go or come on some mission, or speak, write, pray, visit, or sing for Him. Why? Because we were near enough to feel what is on His heart, and thus we were able to enter into fellowship with Him in service. Many today do not understand the movement of God in the world as He is speaking to us in present conditions because they are not near enough or still enough to observe Him.
Such wonderful blessings, then, hang upon this one condition: to wait. And to wait upon God is to have the heart silent in an expectant attitude, to hear what He might say–that we might do His bidding.
Wait means that we are to be near to Him and still, that we may catch the slightest intimation on His part.
--------------------------------------------------------------------------------
About the author:
JOHN WRIGHT FOLLETTE (1883-1966) was a Bible teacher, conference speaker, and author. This excerpt is adapted from his book, Broken Bread [public domain].
11/01/2009
Lection Divina - "Divine Reading"
(This article was taken from the Redeemer Presbyterian Church website.)
Lectio Divina, or "Divine Reading" involves meditative listening to the reading, out loud and slowly, of a short passage or a few isolated verses of Scripture. It can be down on your own or with a group. Those who listen are encouraged to set aside analysis, and what they "know" already about the passage, seeking instead to open themselves to God's Word, listen with their hearts and receive it expectantly and passively. They then attend to what they receive from God. God's Word is received personally, as an individualized gift to each person.
Lectio Divina, on your own:
Choose a short Scripture passage for your meditation, and it is to be read out loud slowly. Quiet yourself and ask the Holy Spirit to guard and guide your meditation.
First reading. One minute silent reflection before God. Take notice of whatever captures your attention in the passage or in your inner experience.
Second reading. One minute silent reflection. Listen for a single word or phrase that particularly strikes you.
Third reading. 3-5 minutes silent reflection. Listen to how the passage seems to touch your life experience.
Fourth reading. 3-5 minutes silent reflection. What do you feel the passage might be inviting you to do? What is God inviting you to be? How is God inviting you to change? Spend some time in prayer over what you received from God's Word, and give thanks for His gift to you.
Lectio Divina, with a group:
Begin
One participant opens with a brief, spoken prayer.
Read
Another participant reads the passage aloud, slowly.
Reflect
After one minute of silence each participant writes down an answer to the question: "What word/phrase caught my attention?"
Share
Each participant shares his/her word or phrase without comment.
Read
Another participant reads the same passage aloud from a different translation.
Reflect
After 3-5 minutes silence each participant writes down an answer to the question: "Where does this passage touch my life experience?"
Share
Each participant shares his/her answer in turn, without comment.
Read
A third participant reads the passage aloud from yet another translation.
Reflect
For 3-5 minutes participants write an answer to the question: "From what I have heard and shared, what is God inviting me to be? How is He inviting me to change?"
Share
Each participant shares, beginning: "I believe God wants me to..."
Pray
Each participant then prays aloud for the person on his/her right, praying only for what that person expressed in the prior step. (option: each person continues to pray for that person throughout the day or evening.)
Notes for Group Lectio Divina:
Leader preparation: Select a short passage of scripture. Having 3 translations available will add richness, but this is optional. Allow ~ 25 minutes for a group of five, longer with more participants. A digital timer or stop watch is helpful.
Group preparation: None, except access to pen and paper.
Source: Material adapted from Sacred Companions by David Benner, 2002 by John Smed, Grace Vancouver. Materials used with permission, Redeemer Prayer Conference, June 2006.
Lectio Divina, or "Divine Reading" involves meditative listening to the reading, out loud and slowly, of a short passage or a few isolated verses of Scripture. It can be down on your own or with a group. Those who listen are encouraged to set aside analysis, and what they "know" already about the passage, seeking instead to open themselves to God's Word, listen with their hearts and receive it expectantly and passively. They then attend to what they receive from God. God's Word is received personally, as an individualized gift to each person.
Lectio Divina, on your own:
Choose a short Scripture passage for your meditation, and it is to be read out loud slowly. Quiet yourself and ask the Holy Spirit to guard and guide your meditation.
First reading. One minute silent reflection before God. Take notice of whatever captures your attention in the passage or in your inner experience.
Second reading. One minute silent reflection. Listen for a single word or phrase that particularly strikes you.
Third reading. 3-5 minutes silent reflection. Listen to how the passage seems to touch your life experience.
Fourth reading. 3-5 minutes silent reflection. What do you feel the passage might be inviting you to do? What is God inviting you to be? How is God inviting you to change? Spend some time in prayer over what you received from God's Word, and give thanks for His gift to you.
Lectio Divina, with a group:
Begin
One participant opens with a brief, spoken prayer.
Read
Another participant reads the passage aloud, slowly.
Reflect
After one minute of silence each participant writes down an answer to the question: "What word/phrase caught my attention?"
Share
Each participant shares his/her word or phrase without comment.
Read
Another participant reads the same passage aloud from a different translation.
Reflect
After 3-5 minutes silence each participant writes down an answer to the question: "Where does this passage touch my life experience?"
Share
Each participant shares his/her answer in turn, without comment.
Read
A third participant reads the passage aloud from yet another translation.
Reflect
For 3-5 minutes participants write an answer to the question: "From what I have heard and shared, what is God inviting me to be? How is He inviting me to change?"
Share
Each participant shares, beginning: "I believe God wants me to..."
Pray
Each participant then prays aloud for the person on his/her right, praying only for what that person expressed in the prior step. (option: each person continues to pray for that person throughout the day or evening.)
Notes for Group Lectio Divina:
Leader preparation: Select a short passage of scripture. Having 3 translations available will add richness, but this is optional. Allow ~ 25 minutes for a group of five, longer with more participants. A digital timer or stop watch is helpful.
Group preparation: None, except access to pen and paper.
Source: Material adapted from Sacred Companions by David Benner, 2002 by John Smed, Grace Vancouver. Materials used with permission, Redeemer Prayer Conference, June 2006.
Meditation: Not So Mysterious by Jan Johnson
(The article was taken from the Redeemer Presbyterian Church website,)
Meditation: Not So Mysterious
Two ways to move Scripture off the page and into your life
Ever get sick and tired of old habits that won't go away? You find yourself whining when you should be grateful. You trash someone in your mind when you should care about his needs. You feel lazy when there are so many exciting things to do. What does it take to have the heart of Christ, to obey the commands that seem so difficult?
Trying to be good doesn't work because such efforts are about us, not about Christ. What works better is connecting with God in deeper ways that allow God to "[work] in you to will and to act according to his good purpose" (Phil. 2:13).
One important–but overlooked–way to connect with God is meditating on Scripture. Joshua wrote: "Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it" (Josh. 1:8). As we invite God to move beyond the door of our inner being by meditating on Scripture, He works miraculous heart changes within us that lead to a more Christlike life.
The psalmists valued meditation; they mentioned it 16 times in Psalms. By inserting the word selah 71 times in Psalms, they encouraged resting in and reflecting on the Word. Though selah is sometimes dismissed as a mere musical notation, most commentators agree that it was used at points where the singer or psalm reader should pause to reflect.
But reflect on what? The objects of meditation include aspects of God's character (such as God's unfailing love, see Ps. 48:9), God's works (see Ps. 77:12), and God's precepts and ways (see Ps. 119:15). Beyond that, we are given little instruction. That's why I wasn't sure what to do in my early attempts to meditate. I turned to classic Christian writers for help. Just as there are many ways to pray and study Scripture, Christians throughout the ages have found many ways to meditate. Those who've gone before me have helped me connect with God in ways that have surprised me. Let's look at two specific approaches to meditation.
Spiritual Exercises
One of the best-known ways to ponder God's character, works, and ways is a format originated by Ignatius Loyola, founder of the Jesuits. Loyola's methods, recorded in his book Spiritual Exercises, have been used for hundreds of years. He urged people to enter into Scripture with all five senses: sight, hearing, taste, touch, and smell.
If this idea startles you (as it did me), consider A. W. Tozer's words:
The same terms are used to express the knowledge of God as are used to express knowledge of physical things. "O taste and see that the Lord is good" (Ps. 34:8). "All the garments smell of myrrh and aloes and cassia, out of ivory palaces" (Ps. 45:8). "My sheep hear my voice" (Jn. 10:27). "Blessed are the pure in heart, for they will see God" (Mt. 5:8) . . . What can all this mean except that we have in our hearts organs by means of which we can know God as certainly as we know material things through our familiar five senses?
Using the five senses allows you to experience the text in a fresh way. For example, as you enter into the text of Mk. 10:17�22, you may take the role of the rich young ruler and see what he saw. In verse 21, Jesus "looked at him and loved him," then immediately challenged him to give up what he apparently loved best: his wealth. Years ago, I began meditating on that passage. Ever since, I have regularly had a sense of God looking at me, loving me, and then challenging me to give up ingrained habits I hold close: self-centered thoughts, judgmental attitudes, the need to be right. When nothing else has been able to persuade me to relinquish such things, that picture of Jesus' loving yet challenging gaze has resurfaced, and I have quietly acquiesced.
As I meditate on a passage, I often ask myself, What did the biblical scene look like? At first, this was difficult. But then I decided to pretend I was Cecil B. DeMille creating a scene for a biblical epic such as The Ten Commandments. When I meditated on the transfiguration of Christ, I tried to imagine Jesus' radiance. This passage required that I bring in Steven Spielberg too�adding the special effects of lightning-bright clothes. Then as I imagined the scene, I wondered (as a skilled movie director would), What was Jesus doing when His appearance changed? I peeked at the original script and found that Jesus was praying (Lk. 9:29). I immediately prostrated myself on the floor and said to God, "As I pray, change me, too. Make me the person You wish me to be."
Another meditation question I use is, How would I have behaved if I'd been a disciple standing by? As Jesus talked to Legion in that graveyard by the sea, how would I have responded to the screams of the demonized man and the smell of blood from his cut flesh (Mk. 5:5)? What would I have thought of my teacher, who was not intimidated by this naked, crazed man, but cared for him? Would I have wanted to run for the hills? Would I have gotten out of the boat to watch Jesus in action (which, according to the text, none of the disciples seems to have done)?
For meditation to work, you need to pay attention to the details of Scripture. Though this may seem similar to Bible study, meditation differs in technique. In Bible study, you dissect the text; in Scripture meditation, you savor it and enter into it. In Bible study, you ask questions about the text; in meditation, you let the text ask questions of you. In Bible study, you examine how biblical facts relate to each other; in meditation, you let God speak to you in light of the facts you've already considered. Meditation is about absorbing scriptural truth: seeing in our minds how God behaved in Scripture and being open to His leading to behave in the same way.
Lectio Divina
As I tried to meditate on the discourse and poetic texts, such as the New Testament letters and Old Testament poets and prophets, I found that another classical method helped me: lectio divina. This kind of meditation has been used widely among believers since the sixth century. Lectio divina consists of four parts: reading a passage, meditating on that passage, praying, and contemplating God. After the Scripture is read aloud, participants wait for a word, phrase, or image from the passage to emerge and stay with them. From this phrase or image, the participant asks, What does this passage say to me right now? (Bible study before meditating is important preparatory work because it asks, What did the passage say to listeners then? This keeps us from coming up with absurd answers to this question.)
Once while meditating on Mt. 11:20-30 (10 verses or fewer work best for lectio divina), I was struck by the word weary. I pondered that word for a while and began picturing weary people who needed Jesus for their rest. I was so grateful that Jesus was there for the weary. I read the passage aloud again, and this time I noticed the word gentle. I spent some time thinking about how much weary people need gentle people.
A few weeks later I found myself at a school reunion. I don't know why, but everybody there irritated me. I listened to the women at the next table yak endlessly, and I thought terrible things about them, such as, No wonder they couldn't stay married! At the same time, I was highly aware of my own judgmental attitude. I became so sick of myself that I got away and asked God to help me with this harshness. "Make me gentle," I prayed. The words of Mt. 11:28 immediately came to mind: "Come to me, all you who are weary and burdened, and I will give you rest." I pictured one of the women who had annoyed me and prayed, "O God, she is weary and burdened. Give her rest. Help her come to You."
I did that with a few others until I felt strong enough to return to the gathering. In the midst of parties and sight-seeing, I kept praying Mt. 11:28 for each person I met. My attitude changed completely. I felt merciful and genuine in my heart and started having fun! I would never have prayed this way if I hadn't spent time with Jesus meditating on that passage.
Danger Ahead?
Some evangelical Christians are wary of meditation because it's practiced in other religions. But it's important to remember that Christians do not meditate the same way that practitioners of Eastern religions do. The goals are different. In Eastern religions, participants empty their minds and fill them with nothing. In Christianity, we seek to surrender our hurried to-do lists, our worry about today's appointments, and our obsession with what others think of us and focus instead upon the words and images of Scripture.
Other Christians object to using the imagination in meditation. But since I read Richard Foster's words about "sanctifying the imagination" many years ago, I've asked God to purify my imagination along with my heart, mind, and will. Isn't it wiser to give the imagination to God to be retrained than to ignore it? If we don't, our imagination finds entertainment of its own and gets us into trouble. When activated by the images and truths of Scripture, the imagination supports the penetrating Word of God's ability to become active in our lives.
Doing Nothing?
But what if you meditate and "nothing" happens? What if God doesn't confront you with a verse or you don't get a personal insight? That's normal.
My long years of meditating on Zeph. 3:17 have helped during these times: "The Lord your God . . . will take great delight in you . . . [and] will rejoice over you with singing." When I don't receive any fresh insights while meditating, I imagine God delighting in me and singing over me. As I've tried to picture this scene, I remember how I used to rock my children and sing all three verses of "Great Is Thy Faithfulness" until they fell asleep. (A friend of mine pictures God as a father standing on the sidelines of a soccer game and cheering whether or not he makes a goal.) These quiet "nothing" moments of meditation are valuable because we can enjoy the company of God without yammering about our 455 prayer requests. To simply enjoy God's presence is a delightful thing.
Over the years, I've noticed that meditation often results in "accidental obedience." I meditate on a passage, and without realizing it, I am "careful to do" God's will (Josh. 1:8). I meditate on Jesus challenging the rich young ruler, and I begin giving up obsessions. I meditate on Jesus' gentleness with the weary, and I am gentle with those around me. I meditate on being loved by God, and I am conscious of God's love in ways I haven't been before. This accidental obedience–or spiritual formation–works a lot better than trying hard to be good. This way, God comes into my soul and sits with me, teaching me to abide in Him.
--------------------------------------------------------------------------------
About the author:
Jan Johnson is a writer and retreat speaker. As a trained spiritual director, she helps believers immerse themselves in God's Word. She also volunteers with a drop-in center for the homeless. Her book Listening to God (NavPress) includes 30 passages of Scripture and directions for meditating on them.
--------------------------------------------------------------------------------
Used by permission of Pray! Magazine. Copyright © 2006, The Navigators. Used by permission of NavPress. All Rights Reserved. To subscribe, visit www.praymag.com or call (800) 691-7729.
Meditation: Not So Mysterious
Two ways to move Scripture off the page and into your life
Ever get sick and tired of old habits that won't go away? You find yourself whining when you should be grateful. You trash someone in your mind when you should care about his needs. You feel lazy when there are so many exciting things to do. What does it take to have the heart of Christ, to obey the commands that seem so difficult?
Trying to be good doesn't work because such efforts are about us, not about Christ. What works better is connecting with God in deeper ways that allow God to "[work] in you to will and to act according to his good purpose" (Phil. 2:13).
One important–but overlooked–way to connect with God is meditating on Scripture. Joshua wrote: "Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it" (Josh. 1:8). As we invite God to move beyond the door of our inner being by meditating on Scripture, He works miraculous heart changes within us that lead to a more Christlike life.
The psalmists valued meditation; they mentioned it 16 times in Psalms. By inserting the word selah 71 times in Psalms, they encouraged resting in and reflecting on the Word. Though selah is sometimes dismissed as a mere musical notation, most commentators agree that it was used at points where the singer or psalm reader should pause to reflect.
But reflect on what? The objects of meditation include aspects of God's character (such as God's unfailing love, see Ps. 48:9), God's works (see Ps. 77:12), and God's precepts and ways (see Ps. 119:15). Beyond that, we are given little instruction. That's why I wasn't sure what to do in my early attempts to meditate. I turned to classic Christian writers for help. Just as there are many ways to pray and study Scripture, Christians throughout the ages have found many ways to meditate. Those who've gone before me have helped me connect with God in ways that have surprised me. Let's look at two specific approaches to meditation.
Spiritual Exercises
One of the best-known ways to ponder God's character, works, and ways is a format originated by Ignatius Loyola, founder of the Jesuits. Loyola's methods, recorded in his book Spiritual Exercises, have been used for hundreds of years. He urged people to enter into Scripture with all five senses: sight, hearing, taste, touch, and smell.
If this idea startles you (as it did me), consider A. W. Tozer's words:
The same terms are used to express the knowledge of God as are used to express knowledge of physical things. "O taste and see that the Lord is good" (Ps. 34:8). "All the garments smell of myrrh and aloes and cassia, out of ivory palaces" (Ps. 45:8). "My sheep hear my voice" (Jn. 10:27). "Blessed are the pure in heart, for they will see God" (Mt. 5:8) . . . What can all this mean except that we have in our hearts organs by means of which we can know God as certainly as we know material things through our familiar five senses?
Using the five senses allows you to experience the text in a fresh way. For example, as you enter into the text of Mk. 10:17�22, you may take the role of the rich young ruler and see what he saw. In verse 21, Jesus "looked at him and loved him," then immediately challenged him to give up what he apparently loved best: his wealth. Years ago, I began meditating on that passage. Ever since, I have regularly had a sense of God looking at me, loving me, and then challenging me to give up ingrained habits I hold close: self-centered thoughts, judgmental attitudes, the need to be right. When nothing else has been able to persuade me to relinquish such things, that picture of Jesus' loving yet challenging gaze has resurfaced, and I have quietly acquiesced.
As I meditate on a passage, I often ask myself, What did the biblical scene look like? At first, this was difficult. But then I decided to pretend I was Cecil B. DeMille creating a scene for a biblical epic such as The Ten Commandments. When I meditated on the transfiguration of Christ, I tried to imagine Jesus' radiance. This passage required that I bring in Steven Spielberg too�adding the special effects of lightning-bright clothes. Then as I imagined the scene, I wondered (as a skilled movie director would), What was Jesus doing when His appearance changed? I peeked at the original script and found that Jesus was praying (Lk. 9:29). I immediately prostrated myself on the floor and said to God, "As I pray, change me, too. Make me the person You wish me to be."
Another meditation question I use is, How would I have behaved if I'd been a disciple standing by? As Jesus talked to Legion in that graveyard by the sea, how would I have responded to the screams of the demonized man and the smell of blood from his cut flesh (Mk. 5:5)? What would I have thought of my teacher, who was not intimidated by this naked, crazed man, but cared for him? Would I have wanted to run for the hills? Would I have gotten out of the boat to watch Jesus in action (which, according to the text, none of the disciples seems to have done)?
For meditation to work, you need to pay attention to the details of Scripture. Though this may seem similar to Bible study, meditation differs in technique. In Bible study, you dissect the text; in Scripture meditation, you savor it and enter into it. In Bible study, you ask questions about the text; in meditation, you let the text ask questions of you. In Bible study, you examine how biblical facts relate to each other; in meditation, you let God speak to you in light of the facts you've already considered. Meditation is about absorbing scriptural truth: seeing in our minds how God behaved in Scripture and being open to His leading to behave in the same way.
Lectio Divina
As I tried to meditate on the discourse and poetic texts, such as the New Testament letters and Old Testament poets and prophets, I found that another classical method helped me: lectio divina. This kind of meditation has been used widely among believers since the sixth century. Lectio divina consists of four parts: reading a passage, meditating on that passage, praying, and contemplating God. After the Scripture is read aloud, participants wait for a word, phrase, or image from the passage to emerge and stay with them. From this phrase or image, the participant asks, What does this passage say to me right now? (Bible study before meditating is important preparatory work because it asks, What did the passage say to listeners then? This keeps us from coming up with absurd answers to this question.)
Once while meditating on Mt. 11:20-30 (10 verses or fewer work best for lectio divina), I was struck by the word weary. I pondered that word for a while and began picturing weary people who needed Jesus for their rest. I was so grateful that Jesus was there for the weary. I read the passage aloud again, and this time I noticed the word gentle. I spent some time thinking about how much weary people need gentle people.
A few weeks later I found myself at a school reunion. I don't know why, but everybody there irritated me. I listened to the women at the next table yak endlessly, and I thought terrible things about them, such as, No wonder they couldn't stay married! At the same time, I was highly aware of my own judgmental attitude. I became so sick of myself that I got away and asked God to help me with this harshness. "Make me gentle," I prayed. The words of Mt. 11:28 immediately came to mind: "Come to me, all you who are weary and burdened, and I will give you rest." I pictured one of the women who had annoyed me and prayed, "O God, she is weary and burdened. Give her rest. Help her come to You."
I did that with a few others until I felt strong enough to return to the gathering. In the midst of parties and sight-seeing, I kept praying Mt. 11:28 for each person I met. My attitude changed completely. I felt merciful and genuine in my heart and started having fun! I would never have prayed this way if I hadn't spent time with Jesus meditating on that passage.
Danger Ahead?
Some evangelical Christians are wary of meditation because it's practiced in other religions. But it's important to remember that Christians do not meditate the same way that practitioners of Eastern religions do. The goals are different. In Eastern religions, participants empty their minds and fill them with nothing. In Christianity, we seek to surrender our hurried to-do lists, our worry about today's appointments, and our obsession with what others think of us and focus instead upon the words and images of Scripture.
Other Christians object to using the imagination in meditation. But since I read Richard Foster's words about "sanctifying the imagination" many years ago, I've asked God to purify my imagination along with my heart, mind, and will. Isn't it wiser to give the imagination to God to be retrained than to ignore it? If we don't, our imagination finds entertainment of its own and gets us into trouble. When activated by the images and truths of Scripture, the imagination supports the penetrating Word of God's ability to become active in our lives.
Doing Nothing?
But what if you meditate and "nothing" happens? What if God doesn't confront you with a verse or you don't get a personal insight? That's normal.
My long years of meditating on Zeph. 3:17 have helped during these times: "The Lord your God . . . will take great delight in you . . . [and] will rejoice over you with singing." When I don't receive any fresh insights while meditating, I imagine God delighting in me and singing over me. As I've tried to picture this scene, I remember how I used to rock my children and sing all three verses of "Great Is Thy Faithfulness" until they fell asleep. (A friend of mine pictures God as a father standing on the sidelines of a soccer game and cheering whether or not he makes a goal.) These quiet "nothing" moments of meditation are valuable because we can enjoy the company of God without yammering about our 455 prayer requests. To simply enjoy God's presence is a delightful thing.
Over the years, I've noticed that meditation often results in "accidental obedience." I meditate on a passage, and without realizing it, I am "careful to do" God's will (Josh. 1:8). I meditate on Jesus challenging the rich young ruler, and I begin giving up obsessions. I meditate on Jesus' gentleness with the weary, and I am gentle with those around me. I meditate on being loved by God, and I am conscious of God's love in ways I haven't been before. This accidental obedience–or spiritual formation–works a lot better than trying hard to be good. This way, God comes into my soul and sits with me, teaching me to abide in Him.
--------------------------------------------------------------------------------
About the author:
Jan Johnson is a writer and retreat speaker. As a trained spiritual director, she helps believers immerse themselves in God's Word. She also volunteers with a drop-in center for the homeless. Her book Listening to God (NavPress) includes 30 passages of Scripture and directions for meditating on them.
--------------------------------------------------------------------------------
Used by permission of Pray! Magazine. Copyright © 2006, The Navigators. Used by permission of NavPress. All Rights Reserved. To subscribe, visit www.praymag.com or call (800) 691-7729.
10/31/2009
Prayer and The Gospel by Tim Keller
(The following article was taken from the Redeemer Presbyterian Church website.)
Principles
One of the most basic things that the gospel does is change prayer from mere petition to fellowship and the praise of his glory. Galatians 4:6-7 teaches us that when we believe the gospel, we not only become God's children legally, but we receive the Spirit in order to experience our sonship. The Spirit leads us to call out passionately to God as our tender and loving Father. The Spirit calls out 'Abba' (4:7). In the very next verse Paul refers to this experience as "knowing God" (4:8). We do not just know and believe that God is holy and loving, but we actually experience contact with his holiness and his love in personal communion with him.
No one had a deeper insight into the gospel and prayer than Jonathan Edwards. Edwards concluded the most essential difference between a Christian and a moralist is that a Christian obeys God out of the sheer delight in who he is. The gospel means that we are not obeying God to get anything but to give him pleasure because we see his worth and beauty. Therefore, the Christian is able to draw power out of contemplation of God. Without the gospel, this is impossible. We can only come and ask for things- petition. Without the gospel, we may conceive of a holy God who is intimidating and who can be approached with petitions if we are very good. Or we may conceive of a God who is mainly loving and regards all positively. To approach the first "God" is fearsome; to approach the second is no big deal. Thus without the gospel, there is no possibility of passion and delight to praise and approach God.
Pathologies
There are two fairly common distortions of prayer that arise from a lack of orientation to the gospel in our prayer lives. We touched on them above. Here is a more practical description.
1. On the one hand, our prayer can have "light without heat."
There can be long lists of things that we pray for, and long lists of Bible verses we read, and long lists of things we thank him for. Yet there is no fire. Why? If we lose focus on the glory of God in the gospel as the solution to all our problems, then we devolve into a set of "grocery list" prayers, made rather desperately. When we are done, we only feel more anxious than before. The presence of God is not sensed because God is really just being used – he is not being worshipped.
Instead, we should always remember that the first thing we need is a new perspective on our needs and problems. We should always intertwine with repentance over our unbelief and indifference to God's grace. On the one hand, we must "pray into" ourselves that the thing we are asking for is not our Savior or God or glory! But, (on the other hand) after we repent and refine our desire, we should "pray into" ourselves that God is our Father and wants to give us good things, so we can ask in confidence. Also, intertwined with our petitions should be praise and marveling that we are able to approach God, and be welcomed in Christ.
This is gospel-centered prayer, rather than anxious petitioning. Our desires are always idolatrous to some degree, and when we pray without dealing with that first, we find our prayers only make us more anxious. Instead, we should always say, in effect, "Lord, let me see your glory as I haven't before, let me be so ravished with your grace that worry and self-pity and anger and indifference melt away!" Then, when we turn to ask God for admission to grad school or healing of an illness, those issues will be put in proper perspective. We will say, "Lord, I ask for this because I think it will glorify you – so help me get it, or support me without it." If the overall focus of the prayer is on God's glory and the gospel, our individual petitions will be made with great peace and confidence.
2. On the other hand, our prayer can have "heat without light."
Unlike the "light without heat" prayer, focused on anxious personal petitions, there is a kind of prayer which is its direct opposite – "heat without light." This is prayer with lots of "fire" and emotion. It focuses on boldly claiming things in Jesus' name. A lot of military and conflict imagery is usually used. Often the prayers themselves are said (either in your head or out loud) in a very unnatural, dramatic kind of voice and language.
Now, if (as stated above) prayer focuses on the gospel and glory of God, and if by the Spirit's help, that glory becomes real to us as we contemplate it, there will be passion, and maybe strong and dramatic emotion. But "heat without light" prayer always begins with a lot of drama and feeling automatically. I think that many people who pray like that are actually reacting against the very limp kind of prayer meetings that result from anxious personal petition. But they respond by simply trying to directly inject emotion and drama into prayer.
This kind of prayer is also not gospel-centered. Just as the anxious-petitioning is often legalistic and fails to base itself on God's grace, so the bold-claiming is sometimes legalistic and fails to base itself on God's grace. There is a sense that "if I pray long and without any doubts at all then God will surely hear me." Many people believe that they must suppress all psychological doubts and work up tremendous confidence if they are to get answered.
In addition, often personal problems are treated abstractly. People may say: "Lord, I ask you to come against the strongholds of worry in my life." Or "Lord, I claim the victory over bitterness," instead of realizing that it is faith in the gospel that will heal our worry and bitterness. Ironically, this is the same thing that the "anxious petitioner" does. There is no understanding of how to "bathe" the needs and petitions in contemplating the glory of God in the gospel until the perspective on the very petition is combined with joyful yet profound repentance, e.g. "Lord, I am experiencing such fear – but you are the stronghold of my life. Magnify your name in my sight. Let your love and glory ravish me till my fear subsides. You said you will never forsake me, and it is sheer unbelief that brings me to deny it. Forgive and heal me."
So, ironically, we see that "heat without light" prayer and "light without heat" prayer both stem from the same root. They come from works-righteousness, a conviction that we can earn God's favor, and a loss of orientation with respect to our free justification and adoption.
Practice
How can we very practically move toward a gospel-centered prayer life that aims primarily at knowing God? Meditation and communion.
This essential discipline is meditation on the truth. Meditation is a "crossing" of two other disciplines: Bible study and prayer. Meditation is both yet it is not just moving one to another – it is a blending of them. Most of us first study our Bible, and then move to the prayer list, but the prayer is detached from the Bible you just studied. But meditation is praying the truth (just studied) deep into your soul till it catches "fire." By "fire" we mean – until it makes all sorts of personal connections – with YOU personally, so it shapes the thinking, it moves the feelings, and it changes the actions. Meditation is working out the truth personally.
The closest analogy to meditating on the truth is the way a person eagerly reads a love letter. You tear it open and you weigh every word. You never simply say, "I know that" but "what does this mean? What did he or she really mean by that?" You aren't reading it quickly just for information – you want to know what lies deep in the clauses and phrases. And more important, you want the letter to sink in and form you.
Augustine saw meditation, "the soul's ascent into God," as having three parts: retentio, contemplatio, dilectio.
First, retentio means the distillation of the truths of Scripture and holding them centrally in the mind. This means study and concentration on a passage of scripture to simply understand it, so you see its thrust. "Retentio" is thus learning what a passage says. The many books on Bible study and interpretation can help us here.
Second, contemplatio, means "gazing at God through this truth." It is to pose and answer questions such as:
•what does this tell me about God; what does it reveal about him?
•how can I praise him for and through this?
•how can I humble myself before him for and through this?
•if he is really like this, what difference does this particular truth make to how I live today?
•what wrong behavior, harmful emotions, false attitudes result in me when I forget he is like this?
•how would my neighborhood, my family, my church, my friends be different if they saw it deeply?
•does my life demonstrate that I am remembering and acting out of this?
•Lord, what are you trying to tell me about you, and why do you want me to know it now, today?
Above all, the purpose of contemplatio is to move from a kind of objective analytical view of things to a personal dealing with God as he is. It is to deal with God directly, to stretch every nerve to turn this "knowing about" into knowing – to move from knowing a fact about him to actually "seeing" him with the heart – to adore, to marvel, to rest in, or to be troubled by, to be humbled by him. It is one thing to study a piece of music and another to play it. It is one thing to work on a diamond, cutting and polishing it; it is another to stand back and let it take your breath away.
Third, dilectio means delighting and relishing the God you are looking at. You begin to actually praise and confess and aspire toward him on the basis of the digested and meditated truth. If you have moved from learning to personal meditation, then, depending on your spiritual sharpness, the circumstances of your life at that time, and God's sovereign Spirit, you begin to experience him.
Sometimes it is mild, sometimes strong, and sometimes you are very dry. But whenever you are meditating ("contemplatio") and you suddenly find new ideas coming to you and flowing in, then write them down and move to direct praising and confessing and delighting. That is (as Luther would say) the "Holy Spirit preaching to you."
Principles
One of the most basic things that the gospel does is change prayer from mere petition to fellowship and the praise of his glory. Galatians 4:6-7 teaches us that when we believe the gospel, we not only become God's children legally, but we receive the Spirit in order to experience our sonship. The Spirit leads us to call out passionately to God as our tender and loving Father. The Spirit calls out 'Abba' (4:7). In the very next verse Paul refers to this experience as "knowing God" (4:8). We do not just know and believe that God is holy and loving, but we actually experience contact with his holiness and his love in personal communion with him.
No one had a deeper insight into the gospel and prayer than Jonathan Edwards. Edwards concluded the most essential difference between a Christian and a moralist is that a Christian obeys God out of the sheer delight in who he is. The gospel means that we are not obeying God to get anything but to give him pleasure because we see his worth and beauty. Therefore, the Christian is able to draw power out of contemplation of God. Without the gospel, this is impossible. We can only come and ask for things- petition. Without the gospel, we may conceive of a holy God who is intimidating and who can be approached with petitions if we are very good. Or we may conceive of a God who is mainly loving and regards all positively. To approach the first "God" is fearsome; to approach the second is no big deal. Thus without the gospel, there is no possibility of passion and delight to praise and approach God.
Pathologies
There are two fairly common distortions of prayer that arise from a lack of orientation to the gospel in our prayer lives. We touched on them above. Here is a more practical description.
1. On the one hand, our prayer can have "light without heat."
There can be long lists of things that we pray for, and long lists of Bible verses we read, and long lists of things we thank him for. Yet there is no fire. Why? If we lose focus on the glory of God in the gospel as the solution to all our problems, then we devolve into a set of "grocery list" prayers, made rather desperately. When we are done, we only feel more anxious than before. The presence of God is not sensed because God is really just being used – he is not being worshipped.
Instead, we should always remember that the first thing we need is a new perspective on our needs and problems. We should always intertwine with repentance over our unbelief and indifference to God's grace. On the one hand, we must "pray into" ourselves that the thing we are asking for is not our Savior or God or glory! But, (on the other hand) after we repent and refine our desire, we should "pray into" ourselves that God is our Father and wants to give us good things, so we can ask in confidence. Also, intertwined with our petitions should be praise and marveling that we are able to approach God, and be welcomed in Christ.
This is gospel-centered prayer, rather than anxious petitioning. Our desires are always idolatrous to some degree, and when we pray without dealing with that first, we find our prayers only make us more anxious. Instead, we should always say, in effect, "Lord, let me see your glory as I haven't before, let me be so ravished with your grace that worry and self-pity and anger and indifference melt away!" Then, when we turn to ask God for admission to grad school or healing of an illness, those issues will be put in proper perspective. We will say, "Lord, I ask for this because I think it will glorify you – so help me get it, or support me without it." If the overall focus of the prayer is on God's glory and the gospel, our individual petitions will be made with great peace and confidence.
2. On the other hand, our prayer can have "heat without light."
Unlike the "light without heat" prayer, focused on anxious personal petitions, there is a kind of prayer which is its direct opposite – "heat without light." This is prayer with lots of "fire" and emotion. It focuses on boldly claiming things in Jesus' name. A lot of military and conflict imagery is usually used. Often the prayers themselves are said (either in your head or out loud) in a very unnatural, dramatic kind of voice and language.
Now, if (as stated above) prayer focuses on the gospel and glory of God, and if by the Spirit's help, that glory becomes real to us as we contemplate it, there will be passion, and maybe strong and dramatic emotion. But "heat without light" prayer always begins with a lot of drama and feeling automatically. I think that many people who pray like that are actually reacting against the very limp kind of prayer meetings that result from anxious personal petition. But they respond by simply trying to directly inject emotion and drama into prayer.
This kind of prayer is also not gospel-centered. Just as the anxious-petitioning is often legalistic and fails to base itself on God's grace, so the bold-claiming is sometimes legalistic and fails to base itself on God's grace. There is a sense that "if I pray long and without any doubts at all then God will surely hear me." Many people believe that they must suppress all psychological doubts and work up tremendous confidence if they are to get answered.
In addition, often personal problems are treated abstractly. People may say: "Lord, I ask you to come against the strongholds of worry in my life." Or "Lord, I claim the victory over bitterness," instead of realizing that it is faith in the gospel that will heal our worry and bitterness. Ironically, this is the same thing that the "anxious petitioner" does. There is no understanding of how to "bathe" the needs and petitions in contemplating the glory of God in the gospel until the perspective on the very petition is combined with joyful yet profound repentance, e.g. "Lord, I am experiencing such fear – but you are the stronghold of my life. Magnify your name in my sight. Let your love and glory ravish me till my fear subsides. You said you will never forsake me, and it is sheer unbelief that brings me to deny it. Forgive and heal me."
So, ironically, we see that "heat without light" prayer and "light without heat" prayer both stem from the same root. They come from works-righteousness, a conviction that we can earn God's favor, and a loss of orientation with respect to our free justification and adoption.
Practice
How can we very practically move toward a gospel-centered prayer life that aims primarily at knowing God? Meditation and communion.
This essential discipline is meditation on the truth. Meditation is a "crossing" of two other disciplines: Bible study and prayer. Meditation is both yet it is not just moving one to another – it is a blending of them. Most of us first study our Bible, and then move to the prayer list, but the prayer is detached from the Bible you just studied. But meditation is praying the truth (just studied) deep into your soul till it catches "fire." By "fire" we mean – until it makes all sorts of personal connections – with YOU personally, so it shapes the thinking, it moves the feelings, and it changes the actions. Meditation is working out the truth personally.
The closest analogy to meditating on the truth is the way a person eagerly reads a love letter. You tear it open and you weigh every word. You never simply say, "I know that" but "what does this mean? What did he or she really mean by that?" You aren't reading it quickly just for information – you want to know what lies deep in the clauses and phrases. And more important, you want the letter to sink in and form you.
Augustine saw meditation, "the soul's ascent into God," as having three parts: retentio, contemplatio, dilectio.
First, retentio means the distillation of the truths of Scripture and holding them centrally in the mind. This means study and concentration on a passage of scripture to simply understand it, so you see its thrust. "Retentio" is thus learning what a passage says. The many books on Bible study and interpretation can help us here.
Second, contemplatio, means "gazing at God through this truth." It is to pose and answer questions such as:
•what does this tell me about God; what does it reveal about him?
•how can I praise him for and through this?
•how can I humble myself before him for and through this?
•if he is really like this, what difference does this particular truth make to how I live today?
•what wrong behavior, harmful emotions, false attitudes result in me when I forget he is like this?
•how would my neighborhood, my family, my church, my friends be different if they saw it deeply?
•does my life demonstrate that I am remembering and acting out of this?
•Lord, what are you trying to tell me about you, and why do you want me to know it now, today?
Above all, the purpose of contemplatio is to move from a kind of objective analytical view of things to a personal dealing with God as he is. It is to deal with God directly, to stretch every nerve to turn this "knowing about" into knowing – to move from knowing a fact about him to actually "seeing" him with the heart – to adore, to marvel, to rest in, or to be troubled by, to be humbled by him. It is one thing to study a piece of music and another to play it. It is one thing to work on a diamond, cutting and polishing it; it is another to stand back and let it take your breath away.
Third, dilectio means delighting and relishing the God you are looking at. You begin to actually praise and confess and aspire toward him on the basis of the digested and meditated truth. If you have moved from learning to personal meditation, then, depending on your spiritual sharpness, the circumstances of your life at that time, and God's sovereign Spirit, you begin to experience him.
Sometimes it is mild, sometimes strong, and sometimes you are very dry. But whenever you are meditating ("contemplatio") and you suddenly find new ideas coming to you and flowing in, then write them down and move to direct praising and confessing and delighting. That is (as Luther would say) the "Holy Spirit preaching to you."
10/20/2009
Jesus Speaks Clearly About Prayer by Dudley Hall
In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.
John 16:23-24 (ESV)
"The transfer is about to take place. Jesus has been modeling what life on earth looks like when lived in fellowship with the Father. He is only a few hours away from the most glorious and tragic event in history when redemption will be purchased and the passage way cleared for his disciples to have the same relationship he has enjoyed right before their eyes.
"That day" is very close to them at this point. The disciples have looked for the day when God would judge righteously against the wicked and for the good. They expect it to have immediate military, political, and economic dimensions. It isn't going to play out the way they anticipated, but the day is coming quickly and the ramifications for the disciples are enormous. They will have the same access to the Father that Jesus has demonstrated for them. They will be able to do the works of God as they represent the Son on earth.
Just as Jesus had no need to beg, they will not beg or bribe the Father. He doesn't have to be convinced. He initiated this whole arrangement. They don't have to go through intermediaries. No lieutenant is going to stop them from entering the main office. No personal assistant is going to give them the runaround. They will have the attention a Father gives to his only Son.
They will have to adopt a new perspective. They have depended upon Jesus to relate to the Father and they have lived on what he received. But he is leaving now, and they will have to get accustomed to asking on their own. It will not be easy to believe that the Father loves them as much as he loves the Son. It will not be easy to believe that they can hear his voice and see his hand like the Son.
Circumstances will assist them. They are about to enter the world of intense warfare. Everything they thought was nailed down will come lose. They will be forced to pray. They cannot do what they are called to do with just some lessons they learned from Jesus while walking with him on earth. They will need to trust the Father. It is the only way they can survive. They will find him faithful. He is anxious to show them how much he loves them and how willing he is to answer their prayers as they carry out the work initiated by the Son.
We have the advantage of their testimony. They changed the world around them. They lived in victory and died in triumph. The sword did not deter them, and the courts could not intimidate them. The lived by asking the Father in Jesus' name.
We are the recipients of the same privilege. We have been given the name of Jesus and the invitation of the Father. He promised that it was the way to fullness of joy. No other way will get us there."
John 16:23-24 (ESV)
"The transfer is about to take place. Jesus has been modeling what life on earth looks like when lived in fellowship with the Father. He is only a few hours away from the most glorious and tragic event in history when redemption will be purchased and the passage way cleared for his disciples to have the same relationship he has enjoyed right before their eyes.
"That day" is very close to them at this point. The disciples have looked for the day when God would judge righteously against the wicked and for the good. They expect it to have immediate military, political, and economic dimensions. It isn't going to play out the way they anticipated, but the day is coming quickly and the ramifications for the disciples are enormous. They will have the same access to the Father that Jesus has demonstrated for them. They will be able to do the works of God as they represent the Son on earth.
Just as Jesus had no need to beg, they will not beg or bribe the Father. He doesn't have to be convinced. He initiated this whole arrangement. They don't have to go through intermediaries. No lieutenant is going to stop them from entering the main office. No personal assistant is going to give them the runaround. They will have the attention a Father gives to his only Son.
They will have to adopt a new perspective. They have depended upon Jesus to relate to the Father and they have lived on what he received. But he is leaving now, and they will have to get accustomed to asking on their own. It will not be easy to believe that the Father loves them as much as he loves the Son. It will not be easy to believe that they can hear his voice and see his hand like the Son.
Circumstances will assist them. They are about to enter the world of intense warfare. Everything they thought was nailed down will come lose. They will be forced to pray. They cannot do what they are called to do with just some lessons they learned from Jesus while walking with him on earth. They will need to trust the Father. It is the only way they can survive. They will find him faithful. He is anxious to show them how much he loves them and how willing he is to answer their prayers as they carry out the work initiated by the Son.
We have the advantage of their testimony. They changed the world around them. They lived in victory and died in triumph. The sword did not deter them, and the courts could not intimidate them. The lived by asking the Father in Jesus' name.
We are the recipients of the same privilege. We have been given the name of Jesus and the invitation of the Father. He promised that it was the way to fullness of joy. No other way will get us there."
9/26/2009
Praying For Gospel Penetration by Dudley Hall
"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."
Colossians 4:3-4(ESV)
We get to participate in the greatest project the earth has ever known. God himself has given us the assignment of taking the gospel to every place. It has the power to transform people and cultures. It is not only addressed to those who want to go to heaven when they die. It promises the restoration of all things which were negatively affected by the intrusion of sin. The gospel is the hope of international peace. It is the hope of economic stability. It is the hope of reconciliation between God and man--as well as between man and man. Nothing being done in government or science or social restructuring even comes close to the importance of proclaiming the gospel.
There is a problem. Much of the church does not believe this. If we should eavesdrop on the prayers of American church members, how much would we hear of praying for the success of the gospel? Are not most of our prayers centered on our desires for personal welfare? We even pray for our government officials to make the right decisions so we can live peaceably (and we should), but little mention is made of praying for an open door for the gospel to have an opportunity to affect situations. Some of us were trained to pray for missionaries, but we usually conclude that duty with a cursory: "And Lord bless the missionaries around the world."
Paul was in prison because he proclaimed a gospel that confronted his culture. It was radical. When embraced, it changed the culture. It upset things. He was more interested in the gospel having an open door for effectiveness than having an open door to the prison he occupied. In prison or out he would be doing the same thing. He had been captured by the message that the resurrected Christ could and would transform everything. Nothing else mattered. If the gospel is the only hope, then why not put everything possible into getting it out into the society.
He was convinced that prayer and proclamation went hand in hand. Sure God could have immediately enforced the judgment settled at the cross on the whole world. But he chose to give us the privilege of partnering with him to enforce the victory over sin, death, and hell. Paul believed that praying was necessary and effective in getting the job done. He was not as interested in marketing his ministry as in praying for the open door of opportunity of the gospel.
This is what new covenant people do. They participate in changing the world by praying as specifically as possible for the word to be preached, for the mystery of Christ to be explained.
Will you join me in this privilege? Please add me to your "missionary list." The success of the preaching relates to the sincerity of the praying.
Colossians 4:3-4(ESV)
We get to participate in the greatest project the earth has ever known. God himself has given us the assignment of taking the gospel to every place. It has the power to transform people and cultures. It is not only addressed to those who want to go to heaven when they die. It promises the restoration of all things which were negatively affected by the intrusion of sin. The gospel is the hope of international peace. It is the hope of economic stability. It is the hope of reconciliation between God and man--as well as between man and man. Nothing being done in government or science or social restructuring even comes close to the importance of proclaiming the gospel.
There is a problem. Much of the church does not believe this. If we should eavesdrop on the prayers of American church members, how much would we hear of praying for the success of the gospel? Are not most of our prayers centered on our desires for personal welfare? We even pray for our government officials to make the right decisions so we can live peaceably (and we should), but little mention is made of praying for an open door for the gospel to have an opportunity to affect situations. Some of us were trained to pray for missionaries, but we usually conclude that duty with a cursory: "And Lord bless the missionaries around the world."
Paul was in prison because he proclaimed a gospel that confronted his culture. It was radical. When embraced, it changed the culture. It upset things. He was more interested in the gospel having an open door for effectiveness than having an open door to the prison he occupied. In prison or out he would be doing the same thing. He had been captured by the message that the resurrected Christ could and would transform everything. Nothing else mattered. If the gospel is the only hope, then why not put everything possible into getting it out into the society.
He was convinced that prayer and proclamation went hand in hand. Sure God could have immediately enforced the judgment settled at the cross on the whole world. But he chose to give us the privilege of partnering with him to enforce the victory over sin, death, and hell. Paul believed that praying was necessary and effective in getting the job done. He was not as interested in marketing his ministry as in praying for the open door of opportunity of the gospel.
This is what new covenant people do. They participate in changing the world by praying as specifically as possible for the word to be preached, for the mystery of Christ to be explained.
Will you join me in this privilege? Please add me to your "missionary list." The success of the preaching relates to the sincerity of the praying.
9/25/2009
New Creation Praying by Dudley Hall
"Continue steadfastly in prayer, being watchful in it with thanksgiving."
Colossians 4:2 (ESV)
We are examining the benefits of living in the new creation as described by Paul to the believers in Colossae. There is a distinct difference in the way unbelievers and those who are "in Christ " pray. The old creation perspective sees prayer as burdensome, at best. But for those who know Christ personally and understand a little of what it means to be God's sons on earth, prayer is a pleasant privilege.
Three words describe believer's prayer: faithful, watchful, and thankful. First, we are to be faithful and persistent in our prayers. God does not always answer the way we expect or in our timing. He seems to employ delay for the purpose of weaning us from our proclivity to control. He refuses to be reduced to the results of a formula. He will not allow us to define him as a vending machine waiting for us to insert the proper coin. He is more desirous of blessing us than we are of being blessed, but he insists on personal involvement and divine perspective. He wants to strengthen our relationship with him and he wants to open our eyes wider to a bigger mission than our own comfort and success.
He often waits as we pray because he likes to see us refine our own request. We impulsively request deliverance from pain and persecution immediately. He waits as we slowly begin to see how what was once thought trouble is now a blessing, and our requests change. At one time if God had given me the blank check to heaven and I could have asked for anything, I would have asked for good health, good education, good job, and good family. I figured I could take it from there and make a success in this world. He had higher blessings in store for me. He wanted to open my eyes to: forgiveness of sin, relationship to God through Jesus Christ, and the inheritance made real by the Holy Spirit. I am so glad he didn't allow me to settle for my limited and meager requests.
Secondly, new creation praying is watchful. That means we are paying attention to the many ways God answers as well as seeing clearly the issues we should be praying about. God is so anxious for us to partner with him; he gives us clues as to what to ask. Often, we are so panicky we can't see the clues. We are to watch and pray. Someone said that meant we are to pray with our eyes open. Maybe, but it sure means to pray with our spiritual eyes open. God will guide our praying, as well as grant our request, as we refuse to quit and purpose to believe.
Thirdly, we pray thankfully. We approach prayer, even before the request is made, with gratitude. We are grateful that God cares. We are thankful that he has made reconciliation possible. We are grateful that he has given us the name of Christ as our introduction and authority. We are thankful he has granted us the role of managing his earth with the promise of giving us the wisdom needed when we ask. We are grateful that he will take our bumbling prayers and answer them in a way that blesses us beyond our ability to petition.
Colossians 4:2 (ESV)
We are examining the benefits of living in the new creation as described by Paul to the believers in Colossae. There is a distinct difference in the way unbelievers and those who are "in Christ " pray. The old creation perspective sees prayer as burdensome, at best. But for those who know Christ personally and understand a little of what it means to be God's sons on earth, prayer is a pleasant privilege.
Three words describe believer's prayer: faithful, watchful, and thankful. First, we are to be faithful and persistent in our prayers. God does not always answer the way we expect or in our timing. He seems to employ delay for the purpose of weaning us from our proclivity to control. He refuses to be reduced to the results of a formula. He will not allow us to define him as a vending machine waiting for us to insert the proper coin. He is more desirous of blessing us than we are of being blessed, but he insists on personal involvement and divine perspective. He wants to strengthen our relationship with him and he wants to open our eyes wider to a bigger mission than our own comfort and success.
He often waits as we pray because he likes to see us refine our own request. We impulsively request deliverance from pain and persecution immediately. He waits as we slowly begin to see how what was once thought trouble is now a blessing, and our requests change. At one time if God had given me the blank check to heaven and I could have asked for anything, I would have asked for good health, good education, good job, and good family. I figured I could take it from there and make a success in this world. He had higher blessings in store for me. He wanted to open my eyes to: forgiveness of sin, relationship to God through Jesus Christ, and the inheritance made real by the Holy Spirit. I am so glad he didn't allow me to settle for my limited and meager requests.
Secondly, new creation praying is watchful. That means we are paying attention to the many ways God answers as well as seeing clearly the issues we should be praying about. God is so anxious for us to partner with him; he gives us clues as to what to ask. Often, we are so panicky we can't see the clues. We are to watch and pray. Someone said that meant we are to pray with our eyes open. Maybe, but it sure means to pray with our spiritual eyes open. God will guide our praying, as well as grant our request, as we refuse to quit and purpose to believe.
Thirdly, we pray thankfully. We approach prayer, even before the request is made, with gratitude. We are grateful that God cares. We are thankful that he has made reconciliation possible. We are grateful that he has given us the name of Christ as our introduction and authority. We are thankful he has granted us the role of managing his earth with the promise of giving us the wisdom needed when we ask. We are grateful that he will take our bumbling prayers and answer them in a way that blesses us beyond our ability to petition.
Pray For God's Grace To Fortify You Against Everything Evil: Matthew Henry
Pray for God's Grace to Fortify you Against Everything Evil
I must pray for the grace of God, and all the kind and powerful influences and operations of that grace.
I draw near to the throne of grace, that I may receive not only mercy to pardon, but grace to help in every time of need: Hebrews 4:16(ESV) grace for seasonable help.
From the fullness that is in Jesus Christ (in whom all the fullness of God was pleased to dwell), Colossians 1:19(ESV) let me receive, grace upon grace. John 1:16(ESV)
I must pray for grace to fortify myself against every evil thought, word, and work. Having been earnest for the removing of the guilt of sin, that I may not die for it as a crime, I must be no less earnest for the breaking of the power of sin, that I may not die by it as a disease, but that it may be mortified in me.
O let no sin have dominion over me, because I am not under law but under grace. Romans 6:14(ESV)
Let the flesh be crucified in me, with its passions and desires, Galatians 5:24(ESV) that walking in the Spirit, I may not gratify the desires of the flesh. Galatians 5:16(ESV)
Let my old self be crucified with Christ that the body of sin might be brought to nothing, so that I may no longer be enslaved to sin. Romans 6:6(ESV) And let not sin reign in my mortal body (in my immortal soul), to make me obey its passions, Romans 6:12(ESV) but having been set free from sin, let me become a slave of righteousness. Romans 6:18(ESV)
Let the law of the Spirit of life set me free in Christ Jesus from the law of sin and death. Romans 8:2(ESV)
Give me grace to put off my old self, which is corrupt through deceitful desires, Ephesians 4:22(ESV) and to put on the new self, created after the likeness of God in true righteousness and holiness. Ephesians 4:24(ESV)
Let the world be crucified to me, and I to the world, by the cross of Christ. Galatians 6:14(ESV)
I must pray for the grace of God, and all the kind and powerful influences and operations of that grace.
I draw near to the throne of grace, that I may receive not only mercy to pardon, but grace to help in every time of need: Hebrews 4:16(ESV) grace for seasonable help.
From the fullness that is in Jesus Christ (in whom all the fullness of God was pleased to dwell), Colossians 1:19(ESV) let me receive, grace upon grace. John 1:16(ESV)
I must pray for grace to fortify myself against every evil thought, word, and work. Having been earnest for the removing of the guilt of sin, that I may not die for it as a crime, I must be no less earnest for the breaking of the power of sin, that I may not die by it as a disease, but that it may be mortified in me.
O let no sin have dominion over me, because I am not under law but under grace. Romans 6:14(ESV)
Let the flesh be crucified in me, with its passions and desires, Galatians 5:24(ESV) that walking in the Spirit, I may not gratify the desires of the flesh. Galatians 5:16(ESV)
Let my old self be crucified with Christ that the body of sin might be brought to nothing, so that I may no longer be enslaved to sin. Romans 6:6(ESV) And let not sin reign in my mortal body (in my immortal soul), to make me obey its passions, Romans 6:12(ESV) but having been set free from sin, let me become a slave of righteousness. Romans 6:18(ESV)
Let the law of the Spirit of life set me free in Christ Jesus from the law of sin and death. Romans 8:2(ESV)
Give me grace to put off my old self, which is corrupt through deceitful desires, Ephesians 4:22(ESV) and to put on the new self, created after the likeness of God in true righteousness and holiness. Ephesians 4:24(ESV)
Let the world be crucified to me, and I to the world, by the cross of Christ. Galatians 6:14(ESV)
8/24/2009
A Prayer Sequence For Examination: By Ken Boa
A PRAYER SEQUENCE FOR EXAMINATION
Search me, O God, and know my heart;
Try me and know my anxious thoughts;
And see if there be any hurtful way in me,
And lead me in the everlasting way. (Psalm 139:23-24)
Watch over your heart with all diligence,
For from it flow the springs of life. (Proverbs 4:23)
The Ten Commandments
You shall have no other gods before Me.
You shall not make for yourself an idol.
You shall not take the name of the Lord your God in vain.
Remember the sabbath day, to keep it holy.
Honor your father and your mother.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet.
The Lord’s Prayer
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.
The Beatitudes
Poverty of spirit (nothing apart from God’s grace)
Mourning (contrition)
Gentleness (meekness, humility)
Hunger and thirst for righteousness
Merciful to others
Purity of heart (desiring Christ above all else)
Peacemaking
Bearing persecution for the sake of righteousness
The Seven Deadly Sins
Pride
Avarice
Envy
Wrath
Sloth
Lust
Gluttony
The Four Cardinal and Three Theological Virtues
Prudence (wisdom, discernment, clear thinking, common sense)
Temperance (moderation, self-control)
Justice (fairness, honesty, truthfulness, integrity)
Fortitude (courage, conviction)
Faith (belief and trust in God’s character and work)
Hope (anticipating God’s promises)
Love (willing the highest good for others, compassion)
The Fruit of the Spirit
Love
Joy
Peace
Patience
Kindness
Goodness
Faithfulness
Gentleness
Self-control
Search me, O God, and know my heart;
Try me and know my anxious thoughts;
And see if there be any hurtful way in me,
And lead me in the everlasting way. (Psalm 139:23-24)
Watch over your heart with all diligence,
For from it flow the springs of life. (Proverbs 4:23)
The Ten Commandments
You shall have no other gods before Me.
You shall not make for yourself an idol.
You shall not take the name of the Lord your God in vain.
Remember the sabbath day, to keep it holy.
Honor your father and your mother.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet.
The Lord’s Prayer
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.
The Beatitudes
Poverty of spirit (nothing apart from God’s grace)
Mourning (contrition)
Gentleness (meekness, humility)
Hunger and thirst for righteousness
Merciful to others
Purity of heart (desiring Christ above all else)
Peacemaking
Bearing persecution for the sake of righteousness
The Seven Deadly Sins
Pride
Avarice
Envy
Wrath
Sloth
Lust
Gluttony
The Four Cardinal and Three Theological Virtues
Prudence (wisdom, discernment, clear thinking, common sense)
Temperance (moderation, self-control)
Justice (fairness, honesty, truthfulness, integrity)
Fortitude (courage, conviction)
Faith (belief and trust in God’s character and work)
Hope (anticipating God’s promises)
Love (willing the highest good for others, compassion)
The Fruit of the Spirit
Love
Joy
Peace
Patience
Kindness
Goodness
Faithfulness
Gentleness
Self-control
Four Life - Changing Prayers
[I ask] that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him. I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe. Ephesians 1:17-19a
[May the Father] grant you, according to the riches of His glory, to be strength-ened with power through His Spirit in the inner man, so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. Ephesians 3:16-19
And this I pray, that your love may abound still more and more in real knowledge and all discernment, so that you may approve the things that are excellent, in or-der to be sincere and blameless until the day of Christ; having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God. Philippians 1:9-11
[I ask] that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. Colossians 1:9b-12 (Prayers taken from Ken Boa's website.)
[May the Father] grant you, according to the riches of His glory, to be strength-ened with power through His Spirit in the inner man, so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. Ephesians 3:16-19
And this I pray, that your love may abound still more and more in real knowledge and all discernment, so that you may approve the things that are excellent, in or-der to be sincere and blameless until the day of Christ; having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God. Philippians 1:9-11
[I ask] that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. Colossians 1:9b-12 (Prayers taken from Ken Boa's website.)
8/18/2009
Intercession: Matthew Henry
Introduction and Exhortation to Pray for the Whole Lost World of Mankind
OF THE FIFTH PART OF PRAYER, WHICH IS INTERCESSION, OR ADDRESS AND SUPPLICATION TO GOD FOR OTHERS
The Lord Jesus has taught me to pray, not only with but for others; and the apostle has appointed me to make supplication for all the saints, Ephesians 6:18(ESV) and many of his prayers in his epistles are for his friends. And I must not think that when I am in this part of prayer, I may let fall my fervency and be more indifferent because I myself am not immediately concerned in it, but rather let a holy fire of love, both to God and man here, make my devotion yet more warm and lively.
1
I must pray for the whole world of mankind, the lost world; and thus, I must honor everyone 1 Peter 2:17(ESV) and, according to my capacity, do good to everyone. Galatians 6:10(ESV)
I pray, as I am taught, for all people, believing that this is good and pleasing in the sight of God my Savior, who desires all people to be saved and to come to the knowledge of the truth and of Jesus Christ, 1 Timothy 2:3-4(ESV) who gave himself as a ransom for all. 1 Timothy 2:6(ESV)
O look with compassion upon the world that lies in the power of the evil one, 1 John 5:19(ESV) and let the ruler of this world be cast out, John 12:31(ESV) who has blinded their minds. 2 Corinthians 4:4(ESV)
O let your way be known on earth, Psalm 67:2(ESV) that barbarous nations may be civilized, and those who live without God in the world may be brought to the service of the living God; Ephesians 2:12(ESV) and thus, let your saving power be known among all nations. Let the peoples praise you, O God; yes, let all the peoples praise you: O let the nations be glad and sing for joy, for you judge the peoples with equity and guide the nations upon earth. Psalm 67:2-4(ESV)
O let your salvation and your righteousness be revealed in the sight of the nations, and let all the ends of the earth see the salvation of God. Psalm 98:2-3(ESV)
O make the nations your Son’s heritage, and the ends of the earth his possession; Psalm 2:8(ESV) for you have said, “It is too light a thing for him to raise up the tribes of Jacob and to bring back the preserved of Israel,” but you will make him as a light for the nations. Isaiah 49:6(ESV)
Let all the kingdoms of the world become the kingdom of the Lord and of his Christ. Revelation 11:15(ESV)
OF THE FIFTH PART OF PRAYER, WHICH IS INTERCESSION, OR ADDRESS AND SUPPLICATION TO GOD FOR OTHERS
The Lord Jesus has taught me to pray, not only with but for others; and the apostle has appointed me to make supplication for all the saints, Ephesians 6:18(ESV) and many of his prayers in his epistles are for his friends. And I must not think that when I am in this part of prayer, I may let fall my fervency and be more indifferent because I myself am not immediately concerned in it, but rather let a holy fire of love, both to God and man here, make my devotion yet more warm and lively.
1
I must pray for the whole world of mankind, the lost world; and thus, I must honor everyone 1 Peter 2:17(ESV) and, according to my capacity, do good to everyone. Galatians 6:10(ESV)
I pray, as I am taught, for all people, believing that this is good and pleasing in the sight of God my Savior, who desires all people to be saved and to come to the knowledge of the truth and of Jesus Christ, 1 Timothy 2:3-4(ESV) who gave himself as a ransom for all. 1 Timothy 2:6(ESV)
O look with compassion upon the world that lies in the power of the evil one, 1 John 5:19(ESV) and let the ruler of this world be cast out, John 12:31(ESV) who has blinded their minds. 2 Corinthians 4:4(ESV)
O let your way be known on earth, Psalm 67:2(ESV) that barbarous nations may be civilized, and those who live without God in the world may be brought to the service of the living God; Ephesians 2:12(ESV) and thus, let your saving power be known among all nations. Let the peoples praise you, O God; yes, let all the peoples praise you: O let the nations be glad and sing for joy, for you judge the peoples with equity and guide the nations upon earth. Psalm 67:2-4(ESV)
O let your salvation and your righteousness be revealed in the sight of the nations, and let all the ends of the earth see the salvation of God. Psalm 98:2-3(ESV)
O make the nations your Son’s heritage, and the ends of the earth his possession; Psalm 2:8(ESV) for you have said, “It is too light a thing for him to raise up the tribes of Jacob and to bring back the preserved of Israel,” but you will make him as a light for the nations. Isaiah 49:6(ESV)
Let all the kingdoms of the world become the kingdom of the Lord and of his Christ. Revelation 11:15(ESV)
Thanksgiving: Matthew Henry
Be Particular in your Thanks to God, Marvel at His Good Nature and Kind Providence
I must be particular in my thanksgivings to God:
2.1
For the discoveries that he has made to me in his word of the goodness of his nature.
I give thanks to the God of gods, to the Lord of lords, for his steadfast love endures forever. Psalm 136:2-3(ESV)
Your goodness is your glory, Exodus 33:19(ESV) and it is for that which all your works do give thanks to you and all your saints do bless you. Psalm 145:10(ESV)
You are gracious and merciful, slow to anger and abounding in steadfast love, Psalm 145:8(ESV) and have told me that you do not willingly afflict or grieve the children of men; but though you cause grief, you will have compassion according to the abundance of your steadfast love. Lamentations 3:32-33(ESV)
You take pleasure in those who fear you, in those who hope in your steadfast love. Psalm 147:11(ESV)
2.2
For the many instances of his goodness.
2.2.1
The goodness of his providence relating to my body and the life that now is; and this,
1st, With reference to all the creatures and the world of mankind in general.
You have stretched out the heavens like a tent, Psalm 104:2(ESV) and in them you have set a tent for the sun, which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy. Psalm 19:4-5(ESV) And you make your sun rise on the evil and on the good, and send rain on the just and on the unjust. Matthew 5:45(ESV)
When I look at the heavens, the work of your fingers, the sun, the moon, and the stars which you have set in place, Lord, what is man that you care for him? Psalm 8:3-4(ESV) For truly the light is sweet, and it is pleasant for the eyes to see the sun: Ecclesiastes 11:7(ESV) All glory be to the Father of light, James 1:17(ESV) who commands the morning and causes the dawn to know its place. Job 38:12(ESV)
I must be particular in my thanksgivings to God:
2.1
For the discoveries that he has made to me in his word of the goodness of his nature.
I give thanks to the God of gods, to the Lord of lords, for his steadfast love endures forever. Psalm 136:2-3(ESV)
Your goodness is your glory, Exodus 33:19(ESV) and it is for that which all your works do give thanks to you and all your saints do bless you. Psalm 145:10(ESV)
You are gracious and merciful, slow to anger and abounding in steadfast love, Psalm 145:8(ESV) and have told me that you do not willingly afflict or grieve the children of men; but though you cause grief, you will have compassion according to the abundance of your steadfast love. Lamentations 3:32-33(ESV)
You take pleasure in those who fear you, in those who hope in your steadfast love. Psalm 147:11(ESV)
2.2
For the many instances of his goodness.
2.2.1
The goodness of his providence relating to my body and the life that now is; and this,
1st, With reference to all the creatures and the world of mankind in general.
You have stretched out the heavens like a tent, Psalm 104:2(ESV) and in them you have set a tent for the sun, which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy. Psalm 19:4-5(ESV) And you make your sun rise on the evil and on the good, and send rain on the just and on the unjust. Matthew 5:45(ESV)
When I look at the heavens, the work of your fingers, the sun, the moon, and the stars which you have set in place, Lord, what is man that you care for him? Psalm 8:3-4(ESV) For truly the light is sweet, and it is pleasant for the eyes to see the sun: Ecclesiastes 11:7(ESV) All glory be to the Father of light, James 1:17(ESV) who commands the morning and causes the dawn to know its place. Job 38:12(ESV)
8/15/2009
Praying For Forgiveness of Sins by Matthew Henry
Earnestly Pray for the Forgiveness of your Sins
I must earnestly pray for the pardon and forgiveness of all my sins.
Lord, I come to you, as the poor tax collector that stood far off and would not even lift up his eyes to heaven, but beat his breast; and I pray his prayer, “God, be merciful to me, a sinner”: Luke 18:13(ESV) the God of infinite mercy be merciful to me!
O wash me thoroughly from my iniquity, and cleanse me from my sin, for I know my transgressions, and my sin is ever before me. Psalm 51:2-3(ESV) O purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow; Psalm 51:7(ESV) hide your face from my sins, and blot out all my iniquities. Psalm 51:9(ESV)
Be merciful toward my iniquities, and remember my sins no more. Hebrews 8:12(ESV) O forgive me that great debt. Matthew 18:32(ESV)
Let me be justified by your grace as a gift, through the redemption that is in Jesus, Romans 3:24(ESV) from everything from which I could not be justified by the law of Moses. Acts 13:39(ESV)
O let not my iniquity be my ruin; Ezekiel 18:30(ESV) but let the Lord take away my sin, that I may not die, 2 Samuel 12:13(ESV) not die eternally, that I may not be hurt by the second death. Revelation 2:11(ESV)
Blot out my transgressions like a cloud and my sins like mist; for I return to you, because you have redeemed me. Isaiah 44:22(ESV)
Enter not into judgment with your servant, O Lord, for no one living is righteous before you. Psalm 143:2(ESV)
Take away all iniquity, accept what is good, heal my apostasy, and love me freely; let your anger be turned away from me, for in you the orphan finds mercy. Hosea 14:2-4(ESV)
Though my sins have been like scarlet, let them be as white as snow; and though they have been red like crimson, let them be like wool; that being willing and obedient, I may eat the good of the land. Isaiah 1:18-19(ESV)
I will say to God, “Do not condemn me, Job 10:2(ESV) but deliver me from going down into the pit, for you have found the ransom.” Job 33:24(ESV)
I must earnestly pray for the pardon and forgiveness of all my sins.
Lord, I come to you, as the poor tax collector that stood far off and would not even lift up his eyes to heaven, but beat his breast; and I pray his prayer, “God, be merciful to me, a sinner”: Luke 18:13(ESV) the God of infinite mercy be merciful to me!
O wash me thoroughly from my iniquity, and cleanse me from my sin, for I know my transgressions, and my sin is ever before me. Psalm 51:2-3(ESV) O purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow; Psalm 51:7(ESV) hide your face from my sins, and blot out all my iniquities. Psalm 51:9(ESV)
Be merciful toward my iniquities, and remember my sins no more. Hebrews 8:12(ESV) O forgive me that great debt. Matthew 18:32(ESV)
Let me be justified by your grace as a gift, through the redemption that is in Jesus, Romans 3:24(ESV) from everything from which I could not be justified by the law of Moses. Acts 13:39(ESV)
O let not my iniquity be my ruin; Ezekiel 18:30(ESV) but let the Lord take away my sin, that I may not die, 2 Samuel 12:13(ESV) not die eternally, that I may not be hurt by the second death. Revelation 2:11(ESV)
Blot out my transgressions like a cloud and my sins like mist; for I return to you, because you have redeemed me. Isaiah 44:22(ESV)
Enter not into judgment with your servant, O Lord, for no one living is righteous before you. Psalm 143:2(ESV)
Take away all iniquity, accept what is good, heal my apostasy, and love me freely; let your anger be turned away from me, for in you the orphan finds mercy. Hosea 14:2-4(ESV)
Though my sins have been like scarlet, let them be as white as snow; and though they have been red like crimson, let them be like wool; that being willing and obedient, I may eat the good of the land. Isaiah 1:18-19(ESV)
I will say to God, “Do not condemn me, Job 10:2(ESV) but deliver me from going down into the pit, for you have found the ransom.” Job 33:24(ESV)
Introduction To Petition by Matthew Henry
Introduction to Petition
OF THE THIRD PART OF PRAYER, WHICH IS PETITION AND SUPPLICATION FOR THE GOOD THINGS THAT I STAND IN NEED OF
Having opened the wounds of sin, both the guilt of it and the power of it, and its remainders in me, I must next seek unto God for the remedy, for healing and help, for from him alone it is to be expected, and this also he will let me ask him to do for me. Ezekiel 36:37(ESV) And now I must affect my heart with a deep sense of the need I have of those mercies which I pray for, that I am undone, forever undone, without them; and with a high esteem and value for them, that I am happy, I am made forever, if I obtain them; that I may like Jacob wrestle with him in prayer, as for my life and the life of my soul. But I must not think in my prayers to prescribe to him or by my importunity to move him. He knows me better than I know myself and knows what he will do. John 6:6(ESV) But thus I open my wants and desires, and then refer myself to his wisdom and goodness; and hereby I give honor to him as my Protector and Benefactor, and take the way which he himself has appointed, of fetching in mercy from him, and by faith plead his promise with him: And if I am sincere in this, I am, through his grace, qualified according to the tenor of the new covenant to receive his favors, and am to be assured that I do and shall receive them. Mark 11:24(ESV)
And now, O Lord, for what do I wait? Truly my hope is in you. Deliver me from all my transgressions. Do not make me the scorn of the fool. Psalm 39:7-8(ESV)
Lord, all my longing is before you, and my sighing is not hidden from you, Psalm 38:9(ESV) even the sighs and groanings that are too deep for words; for, he who searches the heart knows what is the mind of the Spirit. Romans 8:26-27(ESV)
I do not think that I will be heard for my many words, for my Father knows what I need before I ask him; Matthew 6:7-8(ESV) but my Master has told me that whatever I ask of the Father in his name, he will give it to me. And he has said, “Ask, and you will receive, that your joy may be full.” John 16:23-24(ESV)
And this is the confidence that I have toward him, that if I ask anything according to his will he hears me. And if I know that he hears me in whatever I ask, I know that I have the requests that I have asked of him. 1 John 5:14-15(ESV)
OF THE THIRD PART OF PRAYER, WHICH IS PETITION AND SUPPLICATION FOR THE GOOD THINGS THAT I STAND IN NEED OF
Having opened the wounds of sin, both the guilt of it and the power of it, and its remainders in me, I must next seek unto God for the remedy, for healing and help, for from him alone it is to be expected, and this also he will let me ask him to do for me. Ezekiel 36:37(ESV) And now I must affect my heart with a deep sense of the need I have of those mercies which I pray for, that I am undone, forever undone, without them; and with a high esteem and value for them, that I am happy, I am made forever, if I obtain them; that I may like Jacob wrestle with him in prayer, as for my life and the life of my soul. But I must not think in my prayers to prescribe to him or by my importunity to move him. He knows me better than I know myself and knows what he will do. John 6:6(ESV) But thus I open my wants and desires, and then refer myself to his wisdom and goodness; and hereby I give honor to him as my Protector and Benefactor, and take the way which he himself has appointed, of fetching in mercy from him, and by faith plead his promise with him: And if I am sincere in this, I am, through his grace, qualified according to the tenor of the new covenant to receive his favors, and am to be assured that I do and shall receive them. Mark 11:24(ESV)
And now, O Lord, for what do I wait? Truly my hope is in you. Deliver me from all my transgressions. Do not make me the scorn of the fool. Psalm 39:7-8(ESV)
Lord, all my longing is before you, and my sighing is not hidden from you, Psalm 38:9(ESV) even the sighs and groanings that are too deep for words; for, he who searches the heart knows what is the mind of the Spirit. Romans 8:26-27(ESV)
I do not think that I will be heard for my many words, for my Father knows what I need before I ask him; Matthew 6:7-8(ESV) but my Master has told me that whatever I ask of the Father in his name, he will give it to me. And he has said, “Ask, and you will receive, that your joy may be full.” John 16:23-24(ESV)
And this is the confidence that I have toward him, that if I ask anything according to his will he hears me. And if I know that he hears me in whatever I ask, I know that I have the requests that I have asked of him. 1 John 5:14-15(ESV)
Confession: The Second Part of Prayer by Matthew Henry
Introduction and Acknowledgement of the Need for Lowliness before God
OF THE SECOND PART OF PRAYER, WHICH IS CONFESSION OF SIN, COMPLAINTS REGARDING MYSELF, AND HUMBLE PROFESSIONS OF REPENTANCE
Having ascribed glory to God, which is his due, Psalm 29:2(ESV) I must next take shame to myself, which is my due, and humble myself before him in the sense of my own sinfulness and vileness; and herein also I must give glory to him, Joshua 7:19(ESV) as my Judge, by whom I deserve to be condemned, and yet hope, through Christ, to be acquitted and absolved.
In this part of my work,
1
I must acknowledge the great reason I have to lie very low before God and to be ashamed of myself when I come into his presence and to be afraid of his wrath, having made myself both odious to his holiness and obnoxious to his justice.
O my God, I am ashamed and blush to lift my face to you, my God, for my iniquities have risen higher than my head, and my guilt has mounted up to the heavens. Ezra 9:6(ESV)
To me belongs open shame, because I have sinned against you. Daniel 9:8(ESV)
Behold I am of small account, what shall I answer you? I lay my hand on my mouth Job 40:4(ESV) and put my mouth in the dust, for there may yet be hope, Lamentations 3:29(ESV) crying with the convicted leper under the law, “Unclean, unclean.” Leviticus 13:45(ESV)
You put no trust in your holy ones, and the heavens are not pure in your sight. How much less one who is abominable and corrupt, a man who drinks injustice like water! Job 15:15-16(ESV)
When my eyes have seen the King, the LORD of hosts, I have reason to cry out, “Woe is me, for I am lost!” Isaiah 6:5(ESV)
Dominion and fear are with you, you make peace in your high heaven: Is there any number to your armies, and upon whom does your light not arise? How then can man be in the right before God, or how can he who is born of woman be pure? Job 25:2-4(ESV)
But you, you are to be feared! Who can stand before you when once your anger is roused? Psalm 76:7(ESV) You, my God, are a consuming fire, Hebrews 12:29(ESV) and who considers the power of your anger? Psalm 90:11(ESV)
If I claimed to be in the right, my own mouth would condemn me; if I said, "I am blameless," you would prove me perverse; Job 9:20(ESV) for if you contend with me, I could not answer you once in a thousand times. Job 9:3(ESV)
If I was not aware of anything against myself, yet I am not thereby acquitted, for he who judges me is the Lord, 1 Corinthians 4:4(ESV) who is greater than my heart and knows everything. 1 John 3:20(ESV) But I myself know that I have sinned, Father, against heaven and before you, and am no longer worthy to be called your child. Luke 15:21(ESV)
OF THE SECOND PART OF PRAYER, WHICH IS CONFESSION OF SIN, COMPLAINTS REGARDING MYSELF, AND HUMBLE PROFESSIONS OF REPENTANCE
Having ascribed glory to God, which is his due, Psalm 29:2(ESV) I must next take shame to myself, which is my due, and humble myself before him in the sense of my own sinfulness and vileness; and herein also I must give glory to him, Joshua 7:19(ESV) as my Judge, by whom I deserve to be condemned, and yet hope, through Christ, to be acquitted and absolved.
In this part of my work,
1
I must acknowledge the great reason I have to lie very low before God and to be ashamed of myself when I come into his presence and to be afraid of his wrath, having made myself both odious to his holiness and obnoxious to his justice.
O my God, I am ashamed and blush to lift my face to you, my God, for my iniquities have risen higher than my head, and my guilt has mounted up to the heavens. Ezra 9:6(ESV)
To me belongs open shame, because I have sinned against you. Daniel 9:8(ESV)
Behold I am of small account, what shall I answer you? I lay my hand on my mouth Job 40:4(ESV) and put my mouth in the dust, for there may yet be hope, Lamentations 3:29(ESV) crying with the convicted leper under the law, “Unclean, unclean.” Leviticus 13:45(ESV)
You put no trust in your holy ones, and the heavens are not pure in your sight. How much less one who is abominable and corrupt, a man who drinks injustice like water! Job 15:15-16(ESV)
When my eyes have seen the King, the LORD of hosts, I have reason to cry out, “Woe is me, for I am lost!” Isaiah 6:5(ESV)
Dominion and fear are with you, you make peace in your high heaven: Is there any number to your armies, and upon whom does your light not arise? How then can man be in the right before God, or how can he who is born of woman be pure? Job 25:2-4(ESV)
But you, you are to be feared! Who can stand before you when once your anger is roused? Psalm 76:7(ESV) You, my God, are a consuming fire, Hebrews 12:29(ESV) and who considers the power of your anger? Psalm 90:11(ESV)
If I claimed to be in the right, my own mouth would condemn me; if I said, "I am blameless," you would prove me perverse; Job 9:20(ESV) for if you contend with me, I could not answer you once in a thousand times. Job 9:3(ESV)
If I was not aware of anything against myself, yet I am not thereby acquitted, for he who judges me is the Lord, 1 Corinthians 4:4(ESV) who is greater than my heart and knows everything. 1 John 3:20(ESV) But I myself know that I have sinned, Father, against heaven and before you, and am no longer worthy to be called your child. Luke 15:21(ESV)
8/14/2009
Introduction To Adoration by Matthew Henry
OF THE FIRST PART OF PRAYER, WHICH IS ADDRESS TO GOD, ADORATION OF HIM, WITH SUITABLE ACKNOWLEDGMENTS, PROFESSIONS, AND PREPARATORY REQUESTS
[Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.]
My spirit being composed into a very reverent serious frame, my thoughts gathered in, and all that is within me charged in the name of the great God carefully to attend the solemn and awful service that lies before me and to keep close to it, I must, with a fixed attention and application of mind and an active lively faith, set the Lord before me, see his eye upon me, and set myself in his special presence, presenting myself to him as a living sacrifice, which I desire may be holy and acceptable to God and a spiritual service; Romans 12:1(ESV) and then bind this festal sacrifice with cords up to the horns of the altar, Psalm 118:27(ESV) in such thoughts as these:
Let me now lift up my heart, with my eyes John 17:1(ESV) and hands, to God in heaven. Lamentations 3:41(ESV)
Let me rouse myself to take hold of God, Isaiah 64:7(ESV) to seek his face, Psalm 27:8(ESV) and to ascribe to him the glory due his name. Psalm 29:2(ESV)
Unto you, O Lord, do I lift up my soul. Psalm 25:1(ESV)
Let me now with confidence enter the holy places by the blood of Jesus, by the new and living way that he opened for his people through the curtain, that is, through his flesh. Hebrews 10:19-20(ESV)
Let me now attend to the Lord with undivided devotion, 1 Corinthians 7:35(ESV) and let not my heart be far from him when I draw near to him with my mouth and honor him with my lips. Isaiah 29:13(ESV)
Let me now worship God, who is spirit, in spirit and truth, for the Father is seeking such people to worship him. John 4:23-24(ESV)
[Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.]
My spirit being composed into a very reverent serious frame, my thoughts gathered in, and all that is within me charged in the name of the great God carefully to attend the solemn and awful service that lies before me and to keep close to it, I must, with a fixed attention and application of mind and an active lively faith, set the Lord before me, see his eye upon me, and set myself in his special presence, presenting myself to him as a living sacrifice, which I desire may be holy and acceptable to God and a spiritual service; Romans 12:1(ESV) and then bind this festal sacrifice with cords up to the horns of the altar, Psalm 118:27(ESV) in such thoughts as these:
Let me now lift up my heart, with my eyes John 17:1(ESV) and hands, to God in heaven. Lamentations 3:41(ESV)
Let me rouse myself to take hold of God, Isaiah 64:7(ESV) to seek his face, Psalm 27:8(ESV) and to ascribe to him the glory due his name. Psalm 29:2(ESV)
Unto you, O Lord, do I lift up my soul. Psalm 25:1(ESV)
Let me now with confidence enter the holy places by the blood of Jesus, by the new and living way that he opened for his people through the curtain, that is, through his flesh. Hebrews 10:19-20(ESV)
Let me now attend to the Lord with undivided devotion, 1 Corinthians 7:35(ESV) and let not my heart be far from him when I draw near to him with my mouth and honor him with my lips. Isaiah 29:13(ESV)
Let me now worship God, who is spirit, in spirit and truth, for the Father is seeking such people to worship him. John 4:23-24(ESV)
8/11/2009
Prayer's From The Pursuit of God by A.W.Tozer
Chapter 1
O God, I have tasted Thy goodness, and it has both satisfied me and made me thirsty for more. I am painfully conscious of my need of further grace. I am ashamed of my lack of desire. O God, the Triune God, I want to want Thee; I long to be filled with longing; I thirst to be made more thirsty still. Show me Thy glory, I pray Thee, that so I may know Thee indeed. Begin in mercy a new work of love within me. Say to my soul, `Rise up, my love, my fair one, and come away.' Then give me grace to rise and follow Thee up from this misty lowland where I have wandered so long. In Jesus' name, Amen.
Chapter 2
Father, I want to know Thee, but my coward heart fears to give up its toys. I cannot part with them without inward bleeding, and I do not try to hide from Thee the terror of the parting. I come trembling, but I do come. Please root from my heart all Those things which I have cherished so long and which have become a very part of my living self, so that Thou mayest enter and dwell there without a rival. Then shalt Thou make the place of Thy feet glorious. Then shall my heart have no need of the sun to shine in it, for Thyself wilt be the light of it, and there shall be no night there. In Jesus' name, Amen.
Chapter 3
Lord, how excellent are Thy ways, and how devious and dark are the ways of man. Show us how to die, that we may rise again to newness of life. Rend the veil of our self-life from the top down as Thou didst rend the veil of the Temple. We would draw near in full assurance of faith. We would dwell with Thee in daily experience here on this earth so that we may be accustomed to the glory when we enter Thy heaven to dwell with Thee there. In Jesus' name, Amen.
Chapter 4
O God, quicken to life every power within me, that I may lay hold on eternal things. Open my eyes that I may see; give me acute spiritual perception; enable me to taste Thee and know that Thou art good. Make heaven more real to me than any earthly thing has ever been. Amen.
Chapter 5
O God and Father, I repent of my sinful preoccupation with visible things. The world has been too much with me. Thou hast been here and I knew it not. I have been blind to Thy Presence. Open my eyes that I may behold Thee in and around me. For Christ's sake. Amen.
Chapter 6
Lord, teach me to listen. The times are noisy and my ears are weary with the thousand raucous sounds which continuously assault them. Give me the spirit of the boy Samuel when he said to Thee, `Speak, for thy servant heareth.' Let me hear Thee speaking in my heart. Let me get used to the sound of Thy Voice, that its tones may be familiar when the sounds of earth die away and the only sound will be the music of Thy speaking Voice. Amen.
Chapter 7
(The Vision of God) O Lord, I have heard a good word inviting me to look away to Thee and be satisfied. My heart longs to respond, but sin has clouded my vision till I see Thee but dimly. Be pleased to cleanse me in Thine own precious blood, and make me inwardly pure, so that I may with unveiled eyes gaze upon Thee all the days of my earthly pilgrimage. Then shall I be prepared to behold Thee in full splendor in the day whey Thou shalt appear to be glorified in Thy saints and admired in all them that believe. Amen.
Chapter 8
O God, be thou exalted over my possessions. Nothing of earth's treasures shall seem dear unto me if only Thou art glorified in my life. Be Thou exalted over my friendships. I am determined that Thou shalt be above all, though I must stand deserted and alone in the midst of the earth. Be Thou exalted above my comforts. Though it mean the loss of bodily comforts and the carrying of heavy crosses I shall keep my vow made this day before Thee. Be Thou exalted over my reputation. Make me ambitious to please Thee even if as a result I must sink into obscurity and my name be forgotten as a dream. Rise, O Lord, into Thy proper place of honor, above my ambitions, above my likes and dislikes, above my family, my health and even my life itself. Let me decrease that Thou mayest increase, let me sink that Thou mayest rise above. Ride forth upon me as Thou didst ride into Jerusalem mounted upon the humble little beast, a colt, the foal of an ass, and let me hear the children cry to Thee, `Hosanna in the highest.'
Chapter 9
Lord, make me childlike. Deliver me from the urge to compete with another for place or prestige or position. I would be simple and artless as a little child. Deliver me from pose and pretense. Forgive me for thinking of myself. Help me to forget myself and find my true peace in beholding Thee. That Thou mayest answer this prayer I humble myself before Thee. Lay upon me Thy easy yoke of self-forgetfulness that through it I may find rest. Amen.
Chapter 10
`I beseech Thee so for to cleanse the intent of mine heart with the unspeakable gift of Thy grace, that I may perfectly love Thee and worthily praise Thee.' And all this I confidently believe Thou wilt grant me through the merits of Jesus Christ Thy Son. Amen.
O God, I have tasted Thy goodness, and it has both satisfied me and made me thirsty for more. I am painfully conscious of my need of further grace. I am ashamed of my lack of desire. O God, the Triune God, I want to want Thee; I long to be filled with longing; I thirst to be made more thirsty still. Show me Thy glory, I pray Thee, that so I may know Thee indeed. Begin in mercy a new work of love within me. Say to my soul, `Rise up, my love, my fair one, and come away.' Then give me grace to rise and follow Thee up from this misty lowland where I have wandered so long. In Jesus' name, Amen.
Chapter 2
Father, I want to know Thee, but my coward heart fears to give up its toys. I cannot part with them without inward bleeding, and I do not try to hide from Thee the terror of the parting. I come trembling, but I do come. Please root from my heart all Those things which I have cherished so long and which have become a very part of my living self, so that Thou mayest enter and dwell there without a rival. Then shalt Thou make the place of Thy feet glorious. Then shall my heart have no need of the sun to shine in it, for Thyself wilt be the light of it, and there shall be no night there. In Jesus' name, Amen.
Chapter 3
Lord, how excellent are Thy ways, and how devious and dark are the ways of man. Show us how to die, that we may rise again to newness of life. Rend the veil of our self-life from the top down as Thou didst rend the veil of the Temple. We would draw near in full assurance of faith. We would dwell with Thee in daily experience here on this earth so that we may be accustomed to the glory when we enter Thy heaven to dwell with Thee there. In Jesus' name, Amen.
Chapter 4
O God, quicken to life every power within me, that I may lay hold on eternal things. Open my eyes that I may see; give me acute spiritual perception; enable me to taste Thee and know that Thou art good. Make heaven more real to me than any earthly thing has ever been. Amen.
Chapter 5
O God and Father, I repent of my sinful preoccupation with visible things. The world has been too much with me. Thou hast been here and I knew it not. I have been blind to Thy Presence. Open my eyes that I may behold Thee in and around me. For Christ's sake. Amen.
Chapter 6
Lord, teach me to listen. The times are noisy and my ears are weary with the thousand raucous sounds which continuously assault them. Give me the spirit of the boy Samuel when he said to Thee, `Speak, for thy servant heareth.' Let me hear Thee speaking in my heart. Let me get used to the sound of Thy Voice, that its tones may be familiar when the sounds of earth die away and the only sound will be the music of Thy speaking Voice. Amen.
Chapter 7
(The Vision of God) O Lord, I have heard a good word inviting me to look away to Thee and be satisfied. My heart longs to respond, but sin has clouded my vision till I see Thee but dimly. Be pleased to cleanse me in Thine own precious blood, and make me inwardly pure, so that I may with unveiled eyes gaze upon Thee all the days of my earthly pilgrimage. Then shall I be prepared to behold Thee in full splendor in the day whey Thou shalt appear to be glorified in Thy saints and admired in all them that believe. Amen.
Chapter 8
O God, be thou exalted over my possessions. Nothing of earth's treasures shall seem dear unto me if only Thou art glorified in my life. Be Thou exalted over my friendships. I am determined that Thou shalt be above all, though I must stand deserted and alone in the midst of the earth. Be Thou exalted above my comforts. Though it mean the loss of bodily comforts and the carrying of heavy crosses I shall keep my vow made this day before Thee. Be Thou exalted over my reputation. Make me ambitious to please Thee even if as a result I must sink into obscurity and my name be forgotten as a dream. Rise, O Lord, into Thy proper place of honor, above my ambitions, above my likes and dislikes, above my family, my health and even my life itself. Let me decrease that Thou mayest increase, let me sink that Thou mayest rise above. Ride forth upon me as Thou didst ride into Jerusalem mounted upon the humble little beast, a colt, the foal of an ass, and let me hear the children cry to Thee, `Hosanna in the highest.'
Chapter 9
Lord, make me childlike. Deliver me from the urge to compete with another for place or prestige or position. I would be simple and artless as a little child. Deliver me from pose and pretense. Forgive me for thinking of myself. Help me to forget myself and find my true peace in beholding Thee. That Thou mayest answer this prayer I humble myself before Thee. Lay upon me Thy easy yoke of self-forgetfulness that through it I may find rest. Amen.
Chapter 10
`I beseech Thee so for to cleanse the intent of mine heart with the unspeakable gift of Thy grace, that I may perfectly love Thee and worthily praise Thee.' And all this I confidently believe Thou wilt grant me through the merits of Jesus Christ Thy Son. Amen.
7/11/2009
John Wesley on Prayer
"God's command to "pray without ceasing" is founded on the necessity we have of his grace to preserve the life of God in the soul, which can no more subsist one moment without it, than the body can without air.
Whether we think of; or speak to, God, whether we act or suffer for him, all is prayer, when we have no other object than his love, and the desire of pleasing him.
All that a Christian does, even in eating and sleeping, is prayer, when it is done in simplicity, according to the order of God, without either adding to or diminishing from it by his own choice.
Prayer continues in the desire of the heart, though the understanding be employed on outward things.
In souls filled with love, the desire to please God is a continual prayer.
As the furious hate which the devil bears us is termed the roaring of a lion, so our vehement love may be termed crying after God.
God only requires of his adult children, that their hearts be truly purified, and that they offer him continually the wishes and vows that naturally spring from perfect love. For these desires, being the genuine fruits of love, are the most perfect prayers that can spring from it."
From A Plain Account of Christian Perfection, as believed and taught by the Reverend Mr. John Wesley, from the year 1725, to the year 1777.
Whether we think of; or speak to, God, whether we act or suffer for him, all is prayer, when we have no other object than his love, and the desire of pleasing him.
All that a Christian does, even in eating and sleeping, is prayer, when it is done in simplicity, according to the order of God, without either adding to or diminishing from it by his own choice.
Prayer continues in the desire of the heart, though the understanding be employed on outward things.
In souls filled with love, the desire to please God is a continual prayer.
As the furious hate which the devil bears us is termed the roaring of a lion, so our vehement love may be termed crying after God.
God only requires of his adult children, that their hearts be truly purified, and that they offer him continually the wishes and vows that naturally spring from perfect love. For these desires, being the genuine fruits of love, are the most perfect prayers that can spring from it."
From A Plain Account of Christian Perfection, as believed and taught by the Reverend Mr. John Wesley, from the year 1725, to the year 1777.
Dietrich Bonhoeffer on Intercession
"Intercession means no more than to bring our brother into the presence of God, to see him under the Cross of Christ as a poor human being and as a sinner in need of grace. Then everything in him that repels us falls away; we see him in all his destitution and need. His need and his sin become so oppressive that we feel them as our own, and we can do nothing else but pray: Lord, do Thou, Thou alone, deal with him according to Thy severity and Thy goodness. To make intercession means to grant our brother the same right that we have received, namely, to stand before Christ and share in his mercy." - (Life Together)
4/17/2009
The Process of Lectio Divina
"...lectio divina has no goal other than that of being in the presence of God by praying the Scriptures." ______________________________________________________
Experiencing God's Presence and His Word through:
1. Reading 2. Meditation 3. Prayer 4. Contemplation
I. The Process of Lectio Divina
A very ancient art, practiced at one time by all Christians, is the technique known as lectio divina ("divine reading") - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition.
...time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ.
1. Lectio: Reading / Listening
The art of lectio divina begins with cultivating the ability to listen deeply, to hear "with the ear of our hearts" as St. Benedict encourages us in the Prologue to the Rule. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the "faint murmuring sound" which is God's word for us, God's voice touching our hearts. This gentle listening is an "atunement" to the presence of God in that special part of God's creation which is the Scriptures.
The cry of the prophets to ancient Israel was the joy-filled command to "Listen!" "Sh'ma Israel: Hear, O Israel!" In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must "hear" - listen - to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God's word to us. This is the first step of lectio divina, appropriately called lectio - reading.
"Lectio is reverential listening; listening both in a spirit of silence and of awe."
The reading or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God's word for us this day.
2. Meditatio: Meditation
Once we have found a word or a passage in the Scriptures which speaks to us in a personal way, we must take it in and "ruminate" on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditatio. Through meditatio we allow God's word to become His word for us, a word that touches us and affects us at our deepest levels.
3. Oratio: Prayer
The third step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. ...God invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio. In this oratio, this consecration-prayer, we allow our real selves to be touched and changed by the word of God.
4. Contemplatio: Contemplation
Finally, we simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.
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I I. The Underlying Rhythm of Lectio Divina
If we are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past the words action (or practice, from the Greek praktikos) and contemplation did not describe different kinds of Christians engaging (or not engaging) in different forms of prayer and apostolates. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation back and forth between spiritual "activity" with regard to God and "receptivity."
Practice - spiritual "activity" - referred in ancient times to our active cooperation with God's grace in rooting out vices and allowing the virtues to flourish. The direction of spiritual activity was not outward in the sense of an apostolate, but inward - down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God's image. The active life is thus coming to see who we truly are and allowing ourselves to be remade into what God intends us to become.
"At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace."
In the early monastic tradition contemplation was understood in two ways. First was theoria physike, the contemplation of God in creation - God in "the many." Second was theologia, the contemplation of God in Himself without images or words - God as "The One." From this perspective lectio divina serves as a training-ground for the contemplation of God in His creation.
In contemplation we cease from interior spiritual doing and learn simply to be, that is to rest in the presence of our loving Father. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God's presence, an experience that naturally alternates (if we let it!) with our spiritual practice.
In ancient times contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God's recurring gift. At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace. This is the pole of our inner spiritual rhythm called contemplation.
"Lectio divina teaches us to savor and delight in all the different flavors of God's presence, whether they be active or receptive modes of experiencing Him."
How different this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, between practice and contemplation, we today tend to set contemplation before ourselves as a goal - something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our "goal-oriented" approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of His word. The amount of time we spend in any aspect of lectio divina, whether it be rumination, consecration or contemplation depends on God's Spirit, not on us. Lectio divina teaches us to savor and delight in all the different flavors of God's presence, whether they be active or receptive modes of experiencing Him.
In Lectio Divina we offer ourselves to God; and we are people in motion. In ancient times this inner spiritual motion was described as a helix - an ascending spiral. Viewed in only two dimensions it appears as a circular motion back and forth; seen with the added dimension of time it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God. The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to Himself. In just the same way the steps or stages of lectio divina represent an oscillation back and forth between these spiritual poles. In lectio divina we recognize our underlying spiritual rhythm and discover many different ways of experiencing God's presence - many different ways of praying.
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I I I. The Practice of Lectio Divina
Choose a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the...liturgy for the day; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of "covering" a certain amount of text: the amount of text "covered" is in God's hands, not yours.
Place yourself in a comfortable position and allow yourself to become silent. ...Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
"...listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." "
Then turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." Do not expect lightning or ecstasies. In lectio divina God is teaching us to listen to Him, to seek Him in silence. He does not reach out and grab us; rather, He softly, gently invites us ever more deeply into His presence.
Next take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories and ideas. Do not be afraid of "distractions." Memories or thoughts are simply parts of yourself which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
"Finally, simply rest in God's embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so."
Then, speak to God. Whether you use words or ideas or images or all three is not important. Interact with God as you would with one who you know loves and accepts you. And give to Him what you have discovered in yourself during your experience of meditatio. Experience yourself as the priest that you are. Experience God using the word or phrase that He has given you as a means of blessing, of transforming the ideas and memories, which your pondering on His word has awakened. Give to God what you have found within your heart.
Finally, simply rest in God's embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
"...lectio divina has no goal other than that of being in the presence of God by praying the Scriptures."
Sometimes in Lectio Divina one will return several times to the printed text, either to savor the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one's lectio divina as if one were "performing" or seeking some goal: lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
...In lectio divina we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be members of His royal priesthood - a people called to consecrate all of our memories, our hopes and our dreams to Christ.
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Article written by Fr. Luke Dysinger, O.S.B. This article may be downloaded, reproduced and distributed without special permission from the author. It was first published in the Spring, 1990 (vol.1, no.1) edition of Valyermo Benedictine. It was reprinted as "Appendix 2" in The Art and Vocation of Caring for People in Pain by Karl A. Schultz (Paulist Press, 1993), pp. 98-110.
____________________________________
(Note: This article was edited for length by The Prayer Foundation
Experiencing God's Presence and His Word through:
1. Reading 2. Meditation 3. Prayer 4. Contemplation
I. The Process of Lectio Divina
A very ancient art, practiced at one time by all Christians, is the technique known as lectio divina ("divine reading") - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition.
...time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ.
1. Lectio: Reading / Listening
The art of lectio divina begins with cultivating the ability to listen deeply, to hear "with the ear of our hearts" as St. Benedict encourages us in the Prologue to the Rule. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the "faint murmuring sound" which is God's word for us, God's voice touching our hearts. This gentle listening is an "atunement" to the presence of God in that special part of God's creation which is the Scriptures.
The cry of the prophets to ancient Israel was the joy-filled command to "Listen!" "Sh'ma Israel: Hear, O Israel!" In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must "hear" - listen - to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God's word to us. This is the first step of lectio divina, appropriately called lectio - reading.
"Lectio is reverential listening; listening both in a spirit of silence and of awe."
The reading or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God's word for us this day.
2. Meditatio: Meditation
Once we have found a word or a passage in the Scriptures which speaks to us in a personal way, we must take it in and "ruminate" on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditatio. Through meditatio we allow God's word to become His word for us, a word that touches us and affects us at our deepest levels.
3. Oratio: Prayer
The third step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. ...God invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio. In this oratio, this consecration-prayer, we allow our real selves to be touched and changed by the word of God.
4. Contemplatio: Contemplation
Finally, we simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.
--------------------------------------------------------------------------------
I I. The Underlying Rhythm of Lectio Divina
If we are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past the words action (or practice, from the Greek praktikos) and contemplation did not describe different kinds of Christians engaging (or not engaging) in different forms of prayer and apostolates. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation back and forth between spiritual "activity" with regard to God and "receptivity."
Practice - spiritual "activity" - referred in ancient times to our active cooperation with God's grace in rooting out vices and allowing the virtues to flourish. The direction of spiritual activity was not outward in the sense of an apostolate, but inward - down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God's image. The active life is thus coming to see who we truly are and allowing ourselves to be remade into what God intends us to become.
"At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace."
In the early monastic tradition contemplation was understood in two ways. First was theoria physike, the contemplation of God in creation - God in "the many." Second was theologia, the contemplation of God in Himself without images or words - God as "The One." From this perspective lectio divina serves as a training-ground for the contemplation of God in His creation.
In contemplation we cease from interior spiritual doing and learn simply to be, that is to rest in the presence of our loving Father. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God's presence, an experience that naturally alternates (if we let it!) with our spiritual practice.
In ancient times contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God's recurring gift. At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace. This is the pole of our inner spiritual rhythm called contemplation.
"Lectio divina teaches us to savor and delight in all the different flavors of God's presence, whether they be active or receptive modes of experiencing Him."
How different this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, between practice and contemplation, we today tend to set contemplation before ourselves as a goal - something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our "goal-oriented" approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of His word. The amount of time we spend in any aspect of lectio divina, whether it be rumination, consecration or contemplation depends on God's Spirit, not on us. Lectio divina teaches us to savor and delight in all the different flavors of God's presence, whether they be active or receptive modes of experiencing Him.
In Lectio Divina we offer ourselves to God; and we are people in motion. In ancient times this inner spiritual motion was described as a helix - an ascending spiral. Viewed in only two dimensions it appears as a circular motion back and forth; seen with the added dimension of time it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God. The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to Himself. In just the same way the steps or stages of lectio divina represent an oscillation back and forth between these spiritual poles. In lectio divina we recognize our underlying spiritual rhythm and discover many different ways of experiencing God's presence - many different ways of praying.
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I I I. The Practice of Lectio Divina
Choose a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the...liturgy for the day; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of "covering" a certain amount of text: the amount of text "covered" is in God's hands, not yours.
Place yourself in a comfortable position and allow yourself to become silent. ...Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
"...listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." "
Then turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." Do not expect lightning or ecstasies. In lectio divina God is teaching us to listen to Him, to seek Him in silence. He does not reach out and grab us; rather, He softly, gently invites us ever more deeply into His presence.
Next take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories and ideas. Do not be afraid of "distractions." Memories or thoughts are simply parts of yourself which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
"Finally, simply rest in God's embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so."
Then, speak to God. Whether you use words or ideas or images or all three is not important. Interact with God as you would with one who you know loves and accepts you. And give to Him what you have discovered in yourself during your experience of meditatio. Experience yourself as the priest that you are. Experience God using the word or phrase that He has given you as a means of blessing, of transforming the ideas and memories, which your pondering on His word has awakened. Give to God what you have found within your heart.
Finally, simply rest in God's embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
"...lectio divina has no goal other than that of being in the presence of God by praying the Scriptures."
Sometimes in Lectio Divina one will return several times to the printed text, either to savor the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one's lectio divina as if one were "performing" or seeking some goal: lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
...In lectio divina we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be members of His royal priesthood - a people called to consecrate all of our memories, our hopes and our dreams to Christ.
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Article written by Fr. Luke Dysinger, O.S.B. This article may be downloaded, reproduced and distributed without special permission from the author. It was first published in the Spring, 1990 (vol.1, no.1) edition of Valyermo Benedictine. It was reprinted as "Appendix 2" in The Art and Vocation of Caring for People in Pain by Karl A. Schultz (Paulist Press, 1993), pp. 98-110.
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(Note: This article was edited for length by The Prayer Foundation
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