[wanabidii] Re: [PK] As we pray...(Caution: Busybodies keep off!)

Omollo,
I think a prayer as long as your text will surely deliver! Let's get going

On 5/20/14, 'Judy Miriga' via Progressive Kenyans
<progressive-kenyans@googlegroups.com> wrote:
>
>
> 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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