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have prayers which expand the breadth and depth of the. Church's prayer life. A View to the Future. The task for the Church is not merely to translate but to find.
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The difference for Paul to the Corinthians is that he did not derive his self-image from the attention. He was a bondservant of Jesus Christ and spent himself for the church and her people. Men and women like that are worth emulating. But it is different for those who give to be recognized for their giving, or who entertain with great prayers or fast in agony for the admiration of others.

They have erected outward forms only. They have confused the approval of others with approval of the Father. In this lesson, we will look into what Jesus said about prayer as He discusses its outward forms and instructs concerning the inner reality. Truly I say to you, they have their reward. But whenever you pray, go into your room, close the door, and pray to your Father in secret. Jesus develops two basic kinds of prayer. He wants to be known as spiritual and holy. His religion gives him status, and by public prayer, he maintains and feeds it.

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Jesus, for teaching purposes, draws a distinct line between the two, but we must acknowledge that most people will fall somewhere between the two extremes. It is also important to understand that no one can read the mind and intentions of another heart. What might seem to be the height of arrogance may only reflect upbringing. Or gentle, quiet prayers may come from one who has no private prayer life at all. So Jesus advises us to go into our rooms and shut the door.

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How private do you need to be? Must we become hermits or monks to have a prayer life? Jesus simply meant that there are places and ways to pray that are between the Father and us. In such a place:. We can be in our own rooms or in public and still pray privately. The private life is one measure of who we are. Too many times I have seen good public families suddenly come apart from within.

It became apparent that the life behind the closed doors of the home was far different from the public family persona.

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If we believe that God exists and rewards those who seek Him, it will affect our most private of lives, because we will know that He is there. We then know that there is, in fact, no private life. The rewards of relational prayer is that it can:. Jesus contrasts prayer to the Father with the prayers of the Gentiles. He describes Gentile prayer as the repetitious babbling of many words. What might this mean, and how do we relate this to our prayers? Gentile prayer is about the manipulation of spiritual forces and entities that do not generally care about you as an individual. In answer to this, Jesus says that our Father knows what we need even before we ask.

We are praying to our Father, which means that we are in a family relationship. We are part of His life, and He anticipates what we need. We can, therefore, come to Him as transparent people. We can come before Him glad, sad, or mad, and He will be there in full understanding. Manipulation is not required. If our Father knows what we need before we ask, why should we pray? There are two reasons. The first is because of the rewards of prayer that go beyond just meeting our needs. We do not need such things, but they should have a place in our prayers. So Jesus has given instructions about the place and manner of our prayers.

We are to have a private life of prayer, and we are to pray to a real Person. This Person is interested in our needs and in us and does not need to be manipulated. We owe Him our lives and our service. But Jesus is very serious about just this aspect. The entire sermon has many references to God as our Father.

This relationship is our primary motivation for the lives that we should live. God as Father is a two-way relationship. As Father, He loves us, and we honor Him. He protects, and we abide. He provides, and we give thanks. He instructs, and we emulate.


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He disciplines, and we mature. He touches, and we respond.

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He commands, and we obey. When we approach Him in prayer, He is all these things for us, and we need to be all these things to Him. We can pray for our own needs, of course, but it must not stop there. We are to be intercessors. As a request, we are asking for the knowledge of the Father to fill the earth and for the earth to respond in honor.

It is our chance to grieve over those things, in our lives and the lives of others, that bring dishonor to the name: hypocrisy, judgment that triumphs over mercy, mercy that triumphs over instruction and discipleship, those who hate God, etc. It is a time to recognize and put away our hypocrisy. As an attitude, we can begin our prayers with worship, praise, and thanksgiving.

We worship who He is. We praise Him for His works, and we thank Him for His care and provision. Along these lines, we pray for the spread of the gospel and the establishment of the rule and reign of the Father in the hearts of men and women. We pray for the welfare of the distressed and oppressed. We pray for physical healing, deliverance, change of hearts, broken relationships, and such things as would change with an acceptance of the Father and His ways.

So we begin our prayers by focusing on the One to whom we pray. He is Father and King. Turning our hearts to Him helps us to become like Him. Give us today our daily bread, and forgive us our debts, as we ourselves have forgiven our debtors Matthew Some might say that is all that He means for us to ask for. I believe it is better to expand daily bread to include all that others and we need. I would, in fact, extend it beyond the material and into prayers for the needs of our bodies and our hearts:.


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The first is that Paul tells us to pray for everything. We have a generous God. Ask for anything, expect the basics, and give thanks for everything. The welfare of our souls and bodies also depends on two-way forgiveness. Guilt and bitterness eat away at us. Both are associated with personality troubles and physical ailments.

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We can make both a matter of prayer. And because we have forgiveness, we can take honest assessments of ourselves, which hastens our sanctification. However, because bitterness is as bad or worse that unresolved guilt, Jesus tells us to link the two. If it is good for us to receive forgiveness, it is even better that we give it. That is an excellent thing.