I am a very worried person. Kenya is going down fast in a speed of atomic.
People lets mean business in our commitment to Prayers. God may intervene
for us in a special way. Our President is not in command at all. Something
is not right. Even the busybodies should not fool themselves. We are all
into this mess. Even the stinking rich of Kenya will not escape, we are all
into a big rude shock........
The President may be in panic mode why he sounds rude and unapologetic, but
should we take it as weapon to destroy Kenya more or to let Kenya fall???
We must dedicate to serious Prayer intercessions. Let those who hear the sound
of alarm heed and get down to their knees. If Kenya survives another month, it
shall be a miracle, unless President Uhuru agrees that Kenya is not going the
right way..... Unfortunately as it may, the West have interests they may want to
protect, that will not be rosy for President Uhuru; it will also not be a comfort
zone for all people of Kenya.........Liberia, Sierra Leone and and Chad will be
better off in their fall.
Let us not celebrate on the fall of others, which is why, for God to hear and
accept our Prayers, we must show Mercy and help the Government of the Day.......
Good people, let us fight another day, Kenya is in trouble brothers and sisters,
sons and daughters............There is no reason we should not unite to save a
situation..
Judy Miriga
Diaspora Spokesperson
Executive Director
Confederation Council Foundation for Africa Inc.,
USA
http://socioeconomicforum50.blogspot.com
--------------------------------------------
On Tue, 5/20/14, George Mwai <mwaigg08@gmail.com> wrote:
Subject: Re: [PK] As we pray...(Caution: Busybodies keep off!)
To: progressive-kenyans@googlegroups.com
Date: Tuesday, May 20, 2014, 2:02 AM
Thanks Geoff,
Lets join hands in praying for this beautiful nation
of Kenya. The prayer of a righteous man avails much!
mwai george
On Tue, May 20, 2014 at
6:17 AM, Geoffrey Omollo <kidikibudi@outlook.com>
wrote:
The country surely needs prayers.
Not only the country but the rest of us all we are blessed
to be in it. Let us do it right lest we be but as clanging
noises before the Lord who hears prayers
Doctrine of
Prayer
I.
Preliminary Considerations.
A.
Prayer,
like other doctrines of Scripture, has suffered due to
failure to know and
apply the word of God promoted by religious reversionism
today.
B.
Prayer
and the issues that relate to it must be taught to the Royal
Family. Luk.11:1
C.
A
consistent prayer life is a Royal Family Imperative; we are
commanded to devote
ourselves to prayer. Rom.12:12; Col.4:2;
1Thess.5:17
1.
The
Greek word translated "devote" and "devoted" is
proskartere,w
(proskartereo); it means attend constantly to something.
2.
In
1Thess.5:17, "without ceasing" is avdia,leiptoj
(adialeiptos); the word means
incessantly.
3.
All
three verses are exhortations or commands for believers to
constantly and
habitually engage in prayer.
a.
Prayer
should not be an occasional function, or a last resort.
b.
We
should pray for others and ourselves on a daily basis.
c.
Since
we have such strong commands to constantly engage in prayer,
we need to
discipline our lives to accommodate its pursuit in both the
areas of content
and time.
d.
This
demands focus and may mean preempting non-essential
activities to ensure its
priority in life.
e.
Prayer
is an absolutely essential part of the believer's
function and success in the
Christian way of life.
D.
Like
every other area of Divine good production, prayer must be
handled according to
the directives of Scripture.
E.
Prayer
is not approaching God like a "sugar daddy"; we must ask
according to the
principles of sound doctrine, according to the will of
God, Cp. Jam.4:2,3; 1Joh.5:14,15
F.
Prayer
is not a system whereby we somehow seek to persuade God to
our way of thinking
or trying to convince Him to do something that we want Him
to do.
1.
God
answers (on a grace basis) prayers that are according to the
directives of
Bible doctrine; they are, therefore, prayers that are
offered according to His
will. Cp. Heb.4:16
2.
God
will never compromise His will and therefore will not honor
prayers made
outside His will.
3.
What
is ensured is that God will always honor His word.
Psa.138:2
4.
We
can be sure that God will never reward us on the basis of
old sin nature/sinful trend of Adam (OSN/STA) activity or
human
viewpoint content.
5.
We
must understand that God causes good to happen even towards
the evil and
applies grace to all men (Mat.5:45), but this is a far cry
from God responding
to men operating under His permissive will compared to those
that communicate
with Him according to His directive will.
G.
Because
of the pervasive religious reversionism of these last days,
a great deal of
human viewpoint has been promoted by the churches concerning
prayer, including:
1.
The
notion that some traditional language such as the King James
English (Thee,
Thou, Thy, Thine, wilt, dost, art, etc.) somehow commends a
prayer to God.
a.
A
perfect example of the extent to which this human viewpoint
has been carried is
the insertion of this KJV English into the prayers of the
NASB. Cf.Mat.6:9
b.
The
NASB is otherwise a very good translation in modern day
English from the
original languages.
c.
A
quote from the explanation of the general format of the NASB
reveals the nature
of this thinking: "Thou, Thee and Thy are not used in this
translation except
in the language of prayer when addressing God".
d.
This
is simply a marketing strategy catering to the erroneous
thinking of some fundamentalists.
e.
These
people actually believe that saying "thee, thou, thy, or
thine" rather than
"you, your, and yours" somehow commends one to God in
prayer.
f.
It
is quite common to hear fundamentalist preachers praying to
Jesus (violates
prayer protocol; rather than God the Father) and using
"Thee, Thou, Thine, and
art".
g.
This
type of affectation is utter nonsense; "Thee", and
"Thou" are archaic
forms belonging to the English of 1611, which have no place
in modern English
and which are not found in either the Hebrew or the Greek
texts.
2.
A
second area of gross human viewpoint is that the repetition
of some written or
stock prayer has the ability to get God's attention.
3.
The
idea that God will hear us better if we assume a particular
posture (for
example, kneeling or face down) is totally erroneous; God
reads the heart.
4.
The
notion that the length of a prayer somehow impresses God;
the human viewpoint
on public prayer generally seems to be "the longer the
better". Cp. Mar.12:38-40 where Jesus gives the Divine
viewpoint on the matter.
II.
Vocabulary.
A.
Hebrew.
1.
hl'x'
(chalah) 16x; to beseech, to entreat.
2.
!n:x'
(chanan) in the Hithpael stem is used of supplications to
God.
3.
hN"xiT.
(techinnah) 24x; supplication, a prayer for grace.
4.
!Wnx]T
(tachanum) supplication. Is always used
in the plural and emphasizes the outpourings of a troubled
soul.
5.
ll;P'
(palal) 84x; to intercede, to intervene, to pray. Most
often refers to intercessory prayer.
6.
hL'piT.
(tephillah) 76x; prayer.
7.
la;v'
(shaal) 176x; to ask, to inquire.
8.
hl'aev.
(sheelah) 15x; request, petition, demand.
9.
hl'a'v.mi
(mishealah) 2x; petition, desire.
B.
Greek.
1.
aivte,w
(aiteo) 71x; to ask, request, demand.
2.
ai;thma
(aitema) 3x; request, demand, a thing
asked for.
3.
de,omai
(deomai) 22x; to ask, request,
beseech. The nuance of this word is a request with urgency,
based on some
pressing need.
4.
de,hsij
(deesis) 19x; a request, an
entreaty. With a nuance of urgency.
5.
e;nteuxij
(enteuxis) 2x; intercession,
petition, appeal. The nuance is the
request of an inferior to a superior.
6.
evntugxa,nw
(entugxano) 5x; to intercede to a
superior.
7.
evrwta,w
(erotao) 58x; to ask, to request.
8.
eu;comai
(euchomai) 6x; to pray.
9.
euvch,
(euche) 3x; a prayer, an oath, a vow.
10.
proseu,comai
(proseuchomai) 87x; to
pray. This verb is the most
comprehensive term for prayer in the New Testament.
11.
proseuch,
(proseuche) 37x; prayer. Like the cognate verb
proseu,comai
(proseuchomai) this word is a general term for all
kinds of prayer.
III.
The protocol of prayer.
A.
The
believer is to direct his prayers only to God the Father.
Mat.6:9; Luk.11:2; Eph.3:14; 5:20
B.
The
believer is to pray in the name of the Lord Jesus Christ.
Joh.14:13; 15:16
C.
The
believer is to pray in the power of God the Holy Spirit.
Eph.6:18; Jude 20
D.
We
are not to address our prayers to the Son or to the Holy
Spirit.
IV.
Prayer in the Old Testament.
A.
In
the Old Testament believers who acclimated to the Word of
God were heard when
they prayed. Pro.15:8,29
B.
The
unbeliever and the maladjusted believer were not so
regarded. Pro.28:9
C.
God
definitely heard the prayer of adjusted believers.
Psa.6:9; 66:16-20; Isa.38:5
D.
David
and Elijah are good OT examples of praying effectively.
Psa.72:20; Jam.5:17-18
E.
The
temple was called "a house of prayer".
Isa.56:7; Mat.21:13
F.
The
importance of prayer was taught through ritual in the
tabernacle (later the
temple). Exo.30:1-10
1.
The
altar of incense was the designated place where a specific
formula of incense
was to be offered. vs.1
2.
The
smoke of the burning incense going up symbolized prayers
going up to God. Cp. Luk.1:5-10
3.
The
altar was made of acacia wood overlaid with pure gold.
a.
This portrays Jesus Christ, the God\man.
b.
The gold portrays His Deity; the wood His
humanity.
4.
The
fact that the incense could be offered only on this altar,
teaches that all
prayer is to be offered through the person of Jesus Christ,
the one mediator
between God and mankind. 1Tim.2:5; Joh.14:13
5.
The
altar of incense was located in the Holy
Place, which represents Ph2.
6.
The
altar of incense was specifically located directly before
the veil that
separated the Holy Place
(Ph2) from the Most
Holy Place (Ph3).
7.
This
teaches that we offer our prayers, through our Lord Jesus
Christ, to the throne
of grace, located thousands of light years away. Cp.
Heb.4:16
8.
The
incense was composed of a specific combination of aromatic
substances. Exo.30:34-36
a.
This
represents the content of prayer, which is specified by the
Word of God.
b.
The
burning of any other formula of incense (called strange
incense) was
forbidden. Exo.30:9 cp. Lev.10:1; this
illustrates God's attitude toward prayer with incorrect
content and\or prayer
offered in an incorrect manner.
c.
Some
examples of "strange incense" in prayer.
1)
Praying to Mary (or anyone except God the
Father).
2)
The prayers of an unbeliever.
3)
Prayers from the lust grid of the STA/OSN. Cp.
Jam.4:3
9.
The
incense was not to be manufactured by anyone for their own
private use. Exo.30:37
a.
Only
the priests could use this incense and only in a specific
way, at a specific
time, and at a specific place.
b.
This
teaches that prayer is not for unbelievers but only for
believer-priests.
c.
Anyone
who made the formula for their own private use was to be
excommunicated from Israel.
vs.38
10. The
order of worship.
a.
The
priest had to first go to the bronze altar to obtain fire to
light the incense.
1)
Only
fire from the bronze altar could be used to light the
incense.
2)
The
bronze altar and the fire in it symbolized judgment.
3)
This
altar was the place where the sacrifices were killed and
burned.
4)
Thus,
the bronze altar portrayed the cross where Jesus Christ, the
perfect sacrifice,
was judged on our behalf.
5)
The
fact that the priest had to light the prayer incense with
fire from the bronze
altar, teaches that God does not hear the prayers of those
that reject the work
of Christ on the cross.
b.
After
he went to the bronze altar for fire, the priest then had to
use the bronze
laver to wash his hands and feet.
Exo.30:17-21
c.
The
laver and washing the extremities taught rebound (confession
of personal sins).
1)
The
laver was made of bronze hand mirrors that had been melted
down to construct
the large basin. Exo.38:8
2)
Throughout
the tabernacle, bronze symbolized judgment.
3)
The
hand mirror motif taught judgment of self, an important
ingredient in
rebound. Judging self with respect to
sins, was taught through the analogy of examining oneself in
a mirror. Cp. 1Cor.11:28-31
4)
As
we go through life we pick up "dirt" (unrighteousness)
in the form of personal
sins; these quench or grieve the Holy Spirit making rebound
necessary to
restore fellowship.
5)
When
we confess our sins, He is faithful and just to forgive us
our sins, and to
cleanse us from all unrighteousness.
1Joh.1:9
6)
As
the priest worked in the tabernacle, he picked up dirt on
his hands and feet.
7)
The
washing of that dirt in the water of the laver symbolized
and taught rebound.
8)
The
fact that the priest had to use the laver before entering
the holy place (Ph2,
the life of the believer in time), shows that there is no
service in Ph2
apart from rebound. Exo.30:20 cp.
1Cor.11:30
9)
The
use of the bronze laver before entering the holy place to
burn the incense,
teaches that prayer is reserved for believers and effective
only for believers
in fellowship.
d.
The
priest needed the light of the golden lampstand to offer the
incense.
1)
The
lampstand symbolized, among other things, the light of the
Word of God.
2)
The
fact that the lampstand illuminated the altar of incense
spoke of the light of
the Word of God that one needs to pray correctly.
G.
The
case of King Uzziah further demonstrates that only
qualified, authorized people
(believers in fellowship) may offer effectual prayers.
2Chr.26:16-21
H.
David
recognized that incense was analogous to prayer.
Psa.141:2
I.
The
offering of incense to the false gods of the Gentiles
represented prayer to
someone other than God. 1Kgs.3:3; 11:8;
22:43; 2Kgs.12:3; 16:2,3
J.
Incense
is used to picture the prayers of saints, which precede the
judgments of the
Tribulation. Rev.5:8
V.
The Model Prayer.
A.
This
prayer, which has erroneously been called "The Lord's
Prayer," is in reality a
model prayer and was given by Jesus on two separate
occasions. Mat.6:5-15; Luk.11:1-4
1.
Jesus,
gave it as a model, in response to a request from His
disciples that He teach
them to pray. Luk.11:1
2.
The
Lord presented it to the disciples as a pattern to teach the
content of
prayer. Luk.11:2, "And He said to them, 'When you
pray, say…"; Mat.6:9, "Pray then in this
way…"
3.
The
request for a prayer lesson came because the disciples had
observed the
consistent prayer life of Jesus.
Luk.11:1, "And it came about that
while He was praying in a certain place, after He had
finished, one of His
disciples said to Him, 'Lord, teach us to
pray…'".
a.
Jesus
prayed both privately and publicly.
b.
His
public prayers were short in conformity with His own
admonition about privacy
in prayer. Mat.6:6
c.
While
the disciples knew that Jesus prayed frequently, they did
not know the precise
content of His long private prayers.
4.
It
is evident from other examples that this was not the exact
format of all of our
Lord's prayers. Cp. Mat.11:25,26;
26:36-46; Mar.14:32-42; Luk.10:21; 23:34,46; Joh.11:41,42;
14:16; 17:1-26
5.
It
is clear, therefore, that the prayer that is commonly called
the Lord's prayer,
is in reality a model prayer.
B.
This
prayer was not given to be repeated in mindless
repetition. Cp. Mat.6:7
C.
This
prayer was given as a model in regard to prayer content and
direction. (Remember, this was a lesson in how to
pray. Recognize that the lesson included
more than just the model prayer.)
D.
The
fact that Jesus honored the disciple's request for the
lesson demonstrates that
it is legitimate to ask for Divine viewpoint on any
subject. Cp. Jam.1:5
E.
The
prayer and its content:
1.
"Our Father": Stresses our familial
relationship as
children of God. Cp. Gal.3:26;
1Joh.3:1,2; Joh.1:12
2.
"In heaven": While God is
omnipresent, this emphasizes the
location of the throne of grace in the third heaven, the
place where God
chooses to manifest His essence.
3.
"Your kingdom come": This is a
prayer for the Millennial
Kingdom,
the personal reign of Christ on planet earth.
4.
"Your will be done, on earth as it is in
heaven": This part of prayer content
relates not only to the Millennium but also to the ultimate
resolution of the
Angelic Conflict.
5.
"Forgive us our debts" (Mat.6:12)
"Forgive us our sins" (Luk.11:4): Both terms
relate to sin and our subsequent
indebtedness to God. This phrase teaches self-examination
and rebound as part
of the content of prayer.
6.
"As we also have forgiven our debtors"
(Mat.6:12) "For we ourselves also forgive
everyone who is indebted to us" (Luk.11:4):
Forgiving those who are indebted to us, means much more that
just
forgiving the debt of someone who owes us five dollars or a
cup of sugar. This phrase teaches the concept of
forgiving those who have wronged us. So this teaches
forgiveness and grace
orientation as a prerequisite to effective prayer. The one
who refuses to forgive will not be
forgiven. Mat.6:14,15
7.
"Lead us not into temptation...":
This phrase does not indicate that it is
possible for God to tempt us to sin (cp. Jam.1:13). This
phrase deals with the recognition that
it is possible for each of us to become casualties in the
Angelic
Conflict. Part of our prayer content should
be that God will keep us from situations that could cause
our downfall. This emphasizes true humility and the
recognition of our external enemy, Satan, and our internal
enemy, the
indwelling old sin nature. Cp.
Jam.1:14,15
VI.
When we follow the prescribed protocol and have
complied with the necessary prerequisites for prayer, God
the Holy Spirit
intercedes for us. Rom.8:26,27
A.
Even
a believer that is positive to Bible doctrine and in
fellowship may have
certain weaknesses in prayer.
B.
One
problem is being able to speak or think the correct prayer
in a given
situation.
C.
Lacking
omniscience, we are inadequate at times to offer a prayer
that covers all the
bases in a particular situation.
D.
When
we offer a legitimate prayer, God the Holy Spirit takes up
the slack, perfects
the prayer, and brings it to the throne of grace.
E.
The
Holy Spirit presents the prayer through our mediator, the
Lord Jesus Christ,
who is totally cognizant of the believer who is offering up
the prayer. (Is he positive? Following MPR? etc.)
F.
The
request that is presented is now totally in line with Divine
essence and Divine
viewpoint.
VII.
Classifications of prayer (C-TIP).
A.
C:
Confession of sin. Mat.6:12; Luk.11:4;
1Joh.1:9
B.
T:
Thanksgiving.
1.
For
specific blessings: (The noun is used
15x and the verb 39x in the New Testament.
The list of blessings includes: God, His plan, His Son, our
salvation,
prayer, rebound provision, living grace, RM/RW, the local
church, your
pastor-teacher, deacons,
other positive believers in the local church, your job,
angelic
protection, SG3, Bible doctrine, etc.).
2.
Praise
directed towards God and His essence.
Ex., Mat.6:9; Luk.11:2; Psa.148:1-150:6; Luk.10:21;
Heb.13:15
C.
I:
Intercession for others. Num.14:11-19;
2Cor.13;9; Eph.1:15-19; Phi.1:9; 1The.5:25; 2The.1:11; 3:1;
Heb.13:18
D.
P:
Petition for self. Psa.4:1; 5:1-10;
7:1-11; Mar.14:38
VIII.
The
disciplines of prayer.
A.
Discipline
One: Maintain the Filling of God the Holy Spirit.
Joh.15:7, "If
you abide in Me (the filling of the Holy Spirit) and
My words abide in you ask whatever you wish, and it shall be
done
for you."
B.
Discipline
Two: Possession of Bible doctrine in the soul.
Joh.15:7,
"If you abide in Me and My words
abide in you (Bible doctrine resident in the believer)
ask whatever you wish, and it shall be done for you."
The filling of God the Holy Spirit, and
Bible doctrine in the soul, insure that the prayer will be
according to the
will of God and, therefore, subject to an affirmative
answer.
C.
Discipline
Three: Consistency. 1The.5:17, "Pray without
ceasing."
D.
Discipline
Four: Persistence.
1.
Luk.11:5-13: The parable of the persistent
friend.
a.
This
parable immediately follows the model prayer that was given
as a lesson to
teach proper content in prayer.
b.
This
parable continues the prayer lesson and teaches persistence
in prayer.
1)
The
friend who is asked for bread symbolizes God the Father.
2)
That
the Father is considered a friend denotes the believer that
has established
fellowship with God.
3)
Therefore,
the one asking symbolizes the believer in fellowship (the
one who has nothing
is asking the one who possesses what is needed).
4)
The
late hour is analogous to the believer being willing to cast
his need upon God,
whenever it may arise.
5)
There
is no time that is inconvenient to God when we pray.
6)
The
unexpected visitor portrays an unexpected need that arises
in the life of the
believer.
7)
The
friend's initial resistance to the request illustrates
the fact that all prayer
requests are not always answered immediately.
8)
God's
denial of the adjusted believers initial request is not
because He is not our
friend, but to illustrate His sovereign will as the priority
in His answer to
prayer.
9)
The
friend's final acquiescence to the request demonstrates
the fact that God will
respond to the persistent requests of believers (as long as
they are
legitimate).
10)
Delays
in answers to legitimate prayers are due to Divine timing
and are sometimes
designed to teach the believer patience.
11)
Finally,
the parable teaches that God will supply our needs.
c.
The
Lord followed the parable with a promise concerning
persistence in prayer. vss.9,10
1)
"Asking"
refers to a prayer request.
2)
"Seeking"
refers to the believer's prayer life as it relates to
learning God's will.
3)
"Knocking"
involves asking God to open a door.
4)
Each
verb is a command and carries a promise with it.
5)
The
application is, don't give up!
d.
Finally
Jesus concluded the prayer lesson with an illustration of
God's willingness to
answer our requests and to provide every good and perfect
gift. vss.11-13
1)
The
Lord argues from the lesser to the greater to convince us
that God will honor
all bonafide requests.
2)
The
father/son example is intended to emphasize our relationship
with God and to
encourage us to pray.
3)
Just
as a natural father is usually willing to provide what is
best for his son, so
our heavenly Father is willing to provide for us when we
ask.
4)
As
an example of the good gifts, Jesus cites one of the
greatest gifts that God
the Father was willing to give to the one who would ask: the
gift of the filling
of God the Holy Spirit.
5)
Remember
that the universal indwelling of the Holy Spirit did not
exist in the Age of
Israel. Cp. Joh.7:39
2.
Luk.18:1-8,
where Jesus again teaches from the lesser to the greater
that if persistence
can pay off even under an unrighteous regime, then how much
more so will God
answer the consistent legitimate prayers of His elect.
E.
Discipline
Five: Orientation to one's time in history.
1Pet.4:7
1.
Prayers
should be consistent with revelations concerning the last
days.
2.
Prayers
for world peace (or for the spiritual recovery of the
United States) are prayers that
manifest an ignorance of prophetic
events of the last days, and which, therefore, are contrary
to Divine
viewpoint.
F.
Discipline
Six: Include everything in your prayer requests and
thanksgiving. Phi.4:6, "Be
anxious for nothing, but in everything by prayer and
entreaty with thanksgiving
let your request be made known to God."
G.
Discipline
Seven: Privacy. Mat.6:5,6; 14:23;
26:36-39
IX.
The objects of prayer.
A.
The
prayer for wisdom is the single most important petition you
can offer. Jam.1:5; Pro.2:3-5
B.
Establishment
Chain of Command. 1Tim.2:1-4
C.
The
royal chain of command (P-T and deacons).
Rom.15:30; 2The.3:1,2
D.
The
royal family at Lake Erie
Bible Church.
Eph.1:15-19; Col.1:3,9; 2The.1:11
E.
Living
grace. Mat.6:11; Luk.11:3
F.
The
MAJG. Col.4:12; Eph.1:18.19
G.
The
rapture. Mat.6:10; Luk.11:2
H.
Other
believers under testing. 2Cor.1:3-11;
Phi.1:19; Jam.5:14,15
I.
All
your cares. Phi.4:6; 1Pet.5:7
J.
Your
enemies. Mat.5:44; Luk.23:34
K.
Other
local churches and believers that are faithful to the Word
of God and most
pressing responsibility (MPR).
Eph.1:15,16
L.
We
are to withhold our intercessory prayers to extend life for
those that are
reversionists and on their deathbeds.
1Joh.5:14-16
M.
Jesus
did not pray intercessory for –V (negative volition)
unbelievers. Joh.17:9
1.
The
Lord's prayer is on behalf of believers that have been
given Him and not for
the cosmos in general.
2.
Christ
understands that God has provided all that men need to
obtain salvation and
establish reconciliation with Him, but that –V will not
accept the terms and
conditions of the peace God offers.
3.
Jesus
understands the doctrine of volition and that the ball is in
the court of all
unbelievers and the final decision lies with each
individual.
4.
Thus
any prayer other than the expression of an inner desire for
their salvation
(Rom.10:1 cp. 1Tim.2:4) is tantamount to asking God to
manipulate their
volition, which He will not do.
5.
Therefore,
any prayers regarding –V and enemies of ourselves and God
must be confined
within the limits of the principle of volition and
understanding that God has
and will continue to provide all that is necessary for these
to express +V, if
they so choose. Deu.30:19
X.
Hindrances to effective prayer.
A.
Old
sin nature activity and failure to rebound.
Psa.66:18
B.
Wrong
content based on negative volition and/or ignorance.
Pro.28:9
C.
Rejection
of Bible doctrine. Pro.1:28,29
D.
Wrong
intent, praying from the lust grid of the STA/OSN. Jam.4:3
E.
Unbelief. Mar.11:24; Jam.1:5-8
F.
Lack
of domestic harmony. 1Pet.3:7
G.
Lack
of forgiveness. Mat.6:12,14,15;
Mar.11:25; Luk.11:4
H.
Failure
to ask. Jam.4:2
I.
Lack
of compassion. Pro.21:13
XI.
Concluding Observations.
A.
Prayer,
like all divine good production, must fall under the
doctrinal principle:
"action with honor".
B.
Like
all other doctrines of the Word of God, it must be studied
and applied
correctly.
C.
Prayer
is a wonderful privilege that we possess due to our position
in Christ. Eph.1:3
D.
We
are to have confidence in our heavenly Father and come to
him as a child would
to his natural father. Rom.8:15;
Gal.4:6; Heb.4:16
1.
Our
confidence is through our knowledge and faith-rest of
God's promises to us as
His children and our relationship with Him.
2.
Therefore,
our confidence is drawn from our faith in God and BD, not
from within ourselves
or from the cosmos.
3.
Jesus
in His humanity had perfect confidence that God always heard
His prayers
because He was always in fellowship with the Father and
asked or did nothing
apart from God's will. Joh.11:41b-42a
cp. Joh.5:30
E.
We
may freely commit everything in our lives to God in
prayer. Phi.4:6; 1Pet.5:6,7
F.
Prayer
is a royal family imperative to which we are to be
devoted. Rom.12:12; Col.4:2
G.
Certain
individuals in the local church have a niche that permits
them to devote large
amounts of time to prayer. 1Tim.5:5
H.
We
are not to pray aimlessly, but according to sound doctrine
and, therefore, in
line with the will of God. Luk.22:42;
1Joh.5:14,15
I.
Our
success in prayer is going to be in direct proportion to our
understanding and
application of Bible doctrine. 1Joh.3:22
J.
Doctrinally
correct prayers of the adjusted believer that is
intellectually honest can
produce much on behalf of themselves and others.
Jam.5:16
"When
reason fails, the devil helps!" Rodion
Romanovich Raskolnikov
(Crime and
Punishment by Fyodor Dostoyevsky)
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