Hermeneutics: Interpreting Scripture
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May I propose to you crickets that we can learn the following from Col. 1:3 & 9b-10:
Col. 1:3: "We always thank God, the Father" - We should direct prayers to God the Father, and prayers begin well by expressing gratitude.
"of our Lord Jesus Christ" - We pray because of faith in Jesus as Messiah/the incarnate Lord (v.4).
"when we pray for you" - Prayer may be spontaneous and intercessory
Col. 1:9b: "We have not stopped praying for you" - Intercessory prayers may be "continual" or frequent and repeated.
"and asking God to fill you with the knowledge of His will" - Prayers should ask God for learning of His will/word.
"through all spiritual wisdom and understanding" - Prayers should harmonize with Scripture.
Col. 1:10: "We pray this in order that you may live a life worthy of the Lord" - A main purpose of prayer should be moral improvement.
"and may please Him in every way" - Moral perfection should be the goal of every believer.
"bearing fruit in every good work" - The fruit of the HS includes all good works.
"growing in the knowledge of God" - Perfection is a life-long learning process.
Paul continues describing what perfection includes, but not with specific reference to prayer,
so I will pause to ask whether any of y'all want to take a turn at proposing what can be gleaned from Eph. 1:15-19a.
The core of the prayer in the first chapter of Ephesians is found in verses 16-18.
Eph. 1:16: "I have not stopped giving thanks for you, remembering you in my prayers" - Paul also began his prayer in Col. 1:3 by thanking God for the faith of the recipients of his epistle.
Eph. 1:17: "I keep asking that the God of our Lord Jesus Christ, the glorious Father," - Paul also addressed his prayer in Col. 1:3 to God the Father.
"may give you the Spirit of wisdom and revelation" - The Spirit of wisdom is equivalent to "spiritual wisdom" in Col. 1:9, and revelation refers to "knowledge/understanding of His will" in Col. 1:9.
"so that you may know Him better" - The word "so" is equivalent to "in order that" in Col. 1:9, so it is likely that knowing God better is another way of saying living "a life worthy of the Lord" in Col. 1:9.
Eph. 1:18: "I pray also that the eyes of your heart" - The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15-16, etc.) and "eyes" refers to the human will (MFW, Matt. 13:14-15).
"may be enlightened" - Enlightenment is akin to edification, which occurs as a believer learns GW (Psa. 119:105), and it is in the same vein as "growing in the knowledge of God" in Col. 1:10.
"in order that you may know the hope to which he has called you" - A main purpose of Paul's prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one's earthly sojourn.
"the riches of His glorious inheritance in the saints." - Paul compares spiritual blessings to physical wealth and calls them "glorious", as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.
At this point Paul's prayer segues into discussion of God's power, so next let us look at his prayer in Phi. 1:3-11.
Eph. 1:16: "I have not stopped giving thanks for you, remembering you in my prayers" - Paul also began his prayer in Col. 1:3 by thanking God for the faith of the recipients of his epistle.
Eph. 1:17: "I keep asking that the God of our Lord Jesus Christ, the glorious Father," - Paul also addressed his prayer in Col. 1:3 to God the Father.
"may give you the Spirit of wisdom and revelation" - The Spirit of wisdom is equivalent to "spiritual wisdom" in Col. 1:9, and revelation refers to "knowledge/understanding of His will" in Col. 1:9.
"so that you may know Him better" - The word "so" is equivalent to "in order that" in Col. 1:9, so it is likely that knowing God better is another way of saying living "a life worthy of the Lord" in Col. 1:9.
Eph. 1:18: "I pray also that the eyes of your heart" - The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15-16, etc.) and "eyes" refers to the human will (MFW, Matt. 13:14-15).
"may be enlightened" - Enlightenment is akin to edification, which occurs as a believer learns GW (Psa. 119:105), and it is in the same vein as "growing in the knowledge of God" in Col. 1:10.
"in order that you may know the hope to which he has called you" - A main purpose of Paul's prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one's earthly sojourn.
"the riches of His glorious inheritance in the saints." - Paul compares spiritual blessings to physical wealth and calls them "glorious", as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.
At this point Paul's prayer segues into discussion of God's power, so next let us look at his prayer in Phi. 1:3-11.
The continuing discussion on the Free Will thread indicates the need to reiterate the results of our systematic study of the doctrine of election, which concluded with posts #616-624.
First, let us apply the survey of Romans 1-11 (R#1-42) to TULIP and MFW in order to see which parts of these interpretations are supported by that Scripture. The application will continue the enumeration of the survey for future reference, beginning with TULIP.
43. Regarding Total depravity, R#1-6 teach that all normal adult humans are sinners and that God’s intent (will/desire) is to lead them to repent, so they will not condemn themselves to suffer righteous wrath—which implies that sinners are enabled by God’s leading to repent, so their depravity does not totally nullify MFW.
44. Regarding Unconditional election, R#10, 11, 14 & 15 specifically cite faith/belief as the condition for receiving s/e. R#17 illustrates this truth with the example of Abraham leading to the conclusion that faith is the condition for justification or s/e in R#18. R#34 laments that Jews as a whole failed to satisfy the condition of faith, and R#35 celebrates that everyone may satisfy that condition.
45. Regarding Limited atonement, R#20&21 indicate that Christ died to pay the penalty for all sins of all sinners, and R#29 laments the fact that most Jews reject Christ’s atonement, although R#37 finds consolation because there remains a remnant who have not stumbled over the stumbling-stone, who is Christ (R#34).
46. Regarding Irresistible grace, R#3&4 refer to wicked souls who spurn (resist) God’s kindness and do not repent. References to “all who believe” (R#11) and to “the man who has faith” (R#15) imply there are some who resist God's will or leading to saving faith. R#32 cites pharaoh as an example of a sinner who hardened his heart against God’s will.
47. Regarding Perseverance, R#6 implies the need for those who do not resist God’s leading to persist in doing that. R#40 mentions God’s kindness to believers provided that they continue to believe, because if not they “also will be cut off”.
Next, let us consider the remaining Scriptures cited in the descriptions of the TULIP and MFW interpretations in light of Romans 1-11.
51. T - Mark 7:21-23 lists some evil thoughts in sinful hearts, but it does not teach that evil people cannot repent. Rather, Jesus states this truth in order to prick sinners’ hearts and lead them to repent of ignoring the commands of God in order to preserve the traditions of men (Mark 7:6-13, R#3&4). 1Cor. 2:14 says that those without the Spirit view GW as foolishness, but this does not teach that unspiritual souls cannot repent. Rather, Paul urges the readers to humble themselves and accept the foolishness of God (the crucifixion of Christ per 2:8, cf. R#12-15) as wiser than the wisdom of the world (1Cor. 1:27-31, 3:18-19).
52. U – The only Scripture cited as specifically supporting this point is R#21, but only if universal salvation is also accepted as being taught by the reference to all/many, but Romans 5:17 limits the many to those who receive God’s grace, and Romans 4:16 & 5:1 teach that grace is received through faith, making it the condition for reception (s/e).
53. L – In Matthew 20:28 Jesus said that his life is given as a ransom for many (stated also in Hebrews 9:28), but this does not preclude anyone who has faith being included, and Scriptures such as 1Timothy 2:3-4 indicate God’s desire for all to become “many” (John 3:16, Acts 2:21, 1John 2:2), indicating that although Christ’s death atoned for the sins of all humanity only for those who accept Jesus as Messiah does it result in forgiveness (s/e, R#14&18).
54. I - Phil. 2:13 says that God works in believers to will and act according to His good purpose, but this does not mean that believers do not willingly cooperate (R#23).
55. P – John 10:27-29 states that Jesus gives his sheep eternal life, and no one can snatch them, which is stated by Paul in Romans 8:35-39 as being separated from the love of God in Christ. However, there are numerous Scriptures indicating that a believer may not persevere (including John 8:31, Matt. 10:22& Heb. 10:36), so although God gives endurance per Romans 15:4-5, it too must be received through continued faith (2Cor. 5:7) “from first to last” (Romans 1:17).
First, let us apply the survey of Romans 1-11 (R#1-42) to TULIP and MFW in order to see which parts of these interpretations are supported by that Scripture. The application will continue the enumeration of the survey for future reference, beginning with TULIP.
43. Regarding Total depravity, R#1-6 teach that all normal adult humans are sinners and that God’s intent (will/desire) is to lead them to repent, so they will not condemn themselves to suffer righteous wrath—which implies that sinners are enabled by God’s leading to repent, so their depravity does not totally nullify MFW.
44. Regarding Unconditional election, R#10, 11, 14 & 15 specifically cite faith/belief as the condition for receiving s/e. R#17 illustrates this truth with the example of Abraham leading to the conclusion that faith is the condition for justification or s/e in R#18. R#34 laments that Jews as a whole failed to satisfy the condition of faith, and R#35 celebrates that everyone may satisfy that condition.
45. Regarding Limited atonement, R#20&21 indicate that Christ died to pay the penalty for all sins of all sinners, and R#29 laments the fact that most Jews reject Christ’s atonement, although R#37 finds consolation because there remains a remnant who have not stumbled over the stumbling-stone, who is Christ (R#34).
46. Regarding Irresistible grace, R#3&4 refer to wicked souls who spurn (resist) God’s kindness and do not repent. References to “all who believe” (R#11) and to “the man who has faith” (R#15) imply there are some who resist God's will or leading to saving faith. R#32 cites pharaoh as an example of a sinner who hardened his heart against God’s will.
47. Regarding Perseverance, R#6 implies the need for those who do not resist God’s leading to persist in doing that. R#40 mentions God’s kindness to believers provided that they continue to believe, because if not they “also will be cut off”.
Next, let us consider the remaining Scriptures cited in the descriptions of the TULIP and MFW interpretations in light of Romans 1-11.
51. T - Mark 7:21-23 lists some evil thoughts in sinful hearts, but it does not teach that evil people cannot repent. Rather, Jesus states this truth in order to prick sinners’ hearts and lead them to repent of ignoring the commands of God in order to preserve the traditions of men (Mark 7:6-13, R#3&4). 1Cor. 2:14 says that those without the Spirit view GW as foolishness, but this does not teach that unspiritual souls cannot repent. Rather, Paul urges the readers to humble themselves and accept the foolishness of God (the crucifixion of Christ per 2:8, cf. R#12-15) as wiser than the wisdom of the world (1Cor. 1:27-31, 3:18-19).
52. U – The only Scripture cited as specifically supporting this point is R#21, but only if universal salvation is also accepted as being taught by the reference to all/many, but Romans 5:17 limits the many to those who receive God’s grace, and Romans 4:16 & 5:1 teach that grace is received through faith, making it the condition for reception (s/e).
53. L – In Matthew 20:28 Jesus said that his life is given as a ransom for many (stated also in Hebrews 9:28), but this does not preclude anyone who has faith being included, and Scriptures such as 1Timothy 2:3-4 indicate God’s desire for all to become “many” (John 3:16, Acts 2:21, 1John 2:2), indicating that although Christ’s death atoned for the sins of all humanity only for those who accept Jesus as Messiah does it result in forgiveness (s/e, R#14&18).
54. I - Phil. 2:13 says that God works in believers to will and act according to His good purpose, but this does not mean that believers do not willingly cooperate (R#23).
55. P – John 10:27-29 states that Jesus gives his sheep eternal life, and no one can snatch them, which is stated by Paul in Romans 8:35-39 as being separated from the love of God in Christ. However, there are numerous Scriptures indicating that a believer may not persevere (including John 8:31, Matt. 10:22& Heb. 10:36), so although God gives endurance per Romans 15:4-5, it too must be received through continued faith (2Cor. 5:7) “from first to last” (Romans 1:17).
Now let us resume our study of prayer by looking at Phil. 1:3-4 & 9-11.
Phil. 1:3 - "I thank my God every time I remember you" - As in Eph. & Col., Paul's prayer begins with thanksgiving (cf. Phil. 4:6).
Phil. 1:4 - "In all my prayers for all of you" - This sounds like Paul took time to pray for each individual believer.
"I always pray with joy" - In this epistle "joy despite suffering" seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).
Phil. 1:9 - "And this is my prayer: that your love may abound more and more" - This was Paul's prayer for the Ephesians too (Eph. 3:17-19).
"in knowledge and depth of insight" - This also is in the same vein as Paul's prayer for the Ephesians and the Colossians to understand GW.
Phil. 1:10 - "so that you may be able to discern what is best" - Rather than judging, Paul desires the best interpretation of GW (cf. 1Thes. 5:21).
"and may be pure and blameless" - Although Christ atoned for sins, Christians should strive to become sinless like Christ (cf. Phil. 3:12-19).
"until the day of Christ" - This refers to the Second Coming of Christ (Phil.3:20-21).
Phil. 1:11 - "filled with the fruit of righteousness that comes through Jesus Christ" - Sinlessness is being devoid of sin, but the void
should be filled with the Christ's Holy Spirit (cf. Matt. 12:43-45, Gal. 5:22-23).
"to the glory and praise of God." - Giving God the glory is akin to gratitude/thanksgiving, and so is an apt bookend to prayer.
Phil. 1:3 - "I thank my God every time I remember you" - As in Eph. & Col., Paul's prayer begins with thanksgiving (cf. Phil. 4:6).
Phil. 1:4 - "In all my prayers for all of you" - This sounds like Paul took time to pray for each individual believer.
"I always pray with joy" - In this epistle "joy despite suffering" seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).
Phil. 1:9 - "And this is my prayer: that your love may abound more and more" - This was Paul's prayer for the Ephesians too (Eph. 3:17-19).
"in knowledge and depth of insight" - This also is in the same vein as Paul's prayer for the Ephesians and the Colossians to understand GW.
Phil. 1:10 - "so that you may be able to discern what is best" - Rather than judging, Paul desires the best interpretation of GW (cf. 1Thes. 5:21).
"and may be pure and blameless" - Although Christ atoned for sins, Christians should strive to become sinless like Christ (cf. Phil. 3:12-19).
"until the day of Christ" - This refers to the Second Coming of Christ (Phil.3:20-21).
Phil. 1:11 - "filled with the fruit of righteousness that comes through Jesus Christ" - Sinlessness is being devoid of sin, but the void
should be filled with the Christ's Holy Spirit (cf. Matt. 12:43-45, Gal. 5:22-23).
"to the glory and praise of God." - Giving God the glory is akin to gratitude/thanksgiving, and so is an apt bookend to prayer.
The prayers of Paul in Thessalonians:
2THS 1:11-12
We constantly pray for you, That our God may count you worthy of his calling,
and that by his power he may fulfill every good purpose of yours and every act prompted by your faith.
2THS 2:16-17
May our LJC and God our Father… strengthen you in every good deed and word.
2THS 3:5
May the Lord direct your Hearts into God’s love and Christ’s perseverance.
1THS 5:23
May God… sanctify you through and through.
May your whole spirit, soul and body be kept blameless at the coming of our Lord…
2THS 1:11-12
We constantly pray for you, That our God may count you worthy of his calling,
and that by his power he may fulfill every good purpose of yours and every act prompted by your faith.
2THS 2:16-17
May our LJC and God our Father… strengthen you in every good deed and word.
2THS 3:5
May the Lord direct your Hearts into God’s love and Christ’s perseverance.
1THS 5:23
May God… sanctify you through and through.
May your whole spirit, soul and body be kept blameless at the coming of our Lord…
Summary of gleanings from the prayers of Paul:
1. From Col. 1:3-4 & 9-10: We should direct prayers to God the Father, and prayers begin well by expressing gratitude.
We pray because of faith in Jesus as Messiah/the incarnate Lord (v.4). Prayer may be spontaneous and intercessory.
Intercessory prayers may be "continual" or frequent and repeated. Prayers should ask God for learning of His will/word.
Prayers should harmonize with Scripture.
2. Col. 1:10: A main purpose of prayer should be moral improvement. Moral perfection should be the goal of every believer.
The fruit of the HS includes all good works. Perfection is a life-long learning process.
3. From Eph. 1:16-17: Like Col. 1:3, Paul began this prayer by thanking God for the faith of the recipients of his epistle. Paul also addressed his prayer to God the Father. The Spirit of wisdom is equivalent to "spiritual wisdom", and revelation refers to "knowledge/understanding of His will" as in Col. 1:9. The word "so" is equivalent to "in order that" in Col. 1:9, so it is likely that
"knowing God better" is another way of saying living "a life worthy of the Lord".
4. Eph. 1:18: The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15-`6, etc.) , and "eyes" refers to the human will (MFW, Matt. 13:14-15). Enlightenment is akin to edification, which occurs as a believer learns GW (Psa. 119:105), and it is in the same vein as "growing in the knowledge of God" in Col. 1:10. A main purpose of Paul's prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one's earthly sojourn. Paul compares spiritual blessings to physical wealth and calls them "glorious", as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.
5. From Phil. 1:3-4: As in Eph. & Col., Paul's prayer begins with thanksgiving (cf. Phil. 4:6). This sounds like Paul took time to pray for each individual believer. In this epistle "joy despite suffering" seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).
6. Phil. 1:9-11: This was Paul's prayer for the Ephesians too (Eph. 3:17-19). It also is in the same vein as Paul's prayer for the Ephesians and the Colossians to understand GW. Rather than judging, Paul desires the best interpretation of GW (cf. 1Thes. 5:21). Although Christ atoned for sins, Christians should strive to become sinless like Christ (cf. Phil. 3:12-19). This prayer refers to the Second Coming of Christ (Phil. 3:20-21). Sinlessness is being devoid of sin, but the void should be filled with the Christ's Holy Spirit (cf. Matt. 12:43-45, Gal. 5:22-23). Giving God the glory is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.
1. From Col. 1:3-4 & 9-10: We should direct prayers to God the Father, and prayers begin well by expressing gratitude.
We pray because of faith in Jesus as Messiah/the incarnate Lord (v.4). Prayer may be spontaneous and intercessory.
Intercessory prayers may be "continual" or frequent and repeated. Prayers should ask God for learning of His will/word.
Prayers should harmonize with Scripture.
2. Col. 1:10: A main purpose of prayer should be moral improvement. Moral perfection should be the goal of every believer.
The fruit of the HS includes all good works. Perfection is a life-long learning process.
3. From Eph. 1:16-17: Like Col. 1:3, Paul began this prayer by thanking God for the faith of the recipients of his epistle. Paul also addressed his prayer to God the Father. The Spirit of wisdom is equivalent to "spiritual wisdom", and revelation refers to "knowledge/understanding of His will" as in Col. 1:9. The word "so" is equivalent to "in order that" in Col. 1:9, so it is likely that
"knowing God better" is another way of saying living "a life worthy of the Lord".
4. Eph. 1:18: The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15-`6, etc.) , and "eyes" refers to the human will (MFW, Matt. 13:14-15). Enlightenment is akin to edification, which occurs as a believer learns GW (Psa. 119:105), and it is in the same vein as "growing in the knowledge of God" in Col. 1:10. A main purpose of Paul's prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one's earthly sojourn. Paul compares spiritual blessings to physical wealth and calls them "glorious", as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.
5. From Phil. 1:3-4: As in Eph. & Col., Paul's prayer begins with thanksgiving (cf. Phil. 4:6). This sounds like Paul took time to pray for each individual believer. In this epistle "joy despite suffering" seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).
6. Phil. 1:9-11: This was Paul's prayer for the Ephesians too (Eph. 3:17-19). It also is in the same vein as Paul's prayer for the Ephesians and the Colossians to understand GW. Rather than judging, Paul desires the best interpretation of GW (cf. 1Thes. 5:21). Although Christ atoned for sins, Christians should strive to become sinless like Christ (cf. Phil. 3:12-19). This prayer refers to the Second Coming of Christ (Phil. 3:20-21). Sinlessness is being devoid of sin, but the void should be filled with the Christ's Holy Spirit (cf. Matt. 12:43-45, Gal. 5:22-23). Giving God the glory is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.
Prayer in the Gospels
1. Pray in private (Matt. 6:5-6).
2. Pray without babbling like the pagans (Matt. 6:7).
3. Pray for ministers of the Gospel (Matt. 9:38).
4. Prayer for miraculous signs is evil (Matt. 12:39, cf. Mark 8:4).
5. Pray with fellow believers (Matt. 18:19-20).
6. Pray with faith in God’s Word (Matt. 21:21-22).
7. Pray during the days of distress (Matt. 24:20 & 29).
8. Pray that you will not succumb to temptation (Matt. 26:41, Mark 14:38, Luke 22:46).
9. Pray for God’s will to be done (Matt. 26:42, cf. 6:10, Mark 14:36, Luke 22:42).
10. Pray that doubts will be overcome by greater faith (Mark 9:24).
11. Pray for God’s indwelling via the Holy Spirit (Luke 11:13).
12. Pray that believers will be spiritually one (John 17:21-23).
1. Pray in private (Matt. 6:5-6).
2. Pray without babbling like the pagans (Matt. 6:7).
3. Pray for ministers of the Gospel (Matt. 9:38).
4. Prayer for miraculous signs is evil (Matt. 12:39, cf. Mark 8:4).
5. Pray with fellow believers (Matt. 18:19-20).
6. Pray with faith in God’s Word (Matt. 21:21-22).
7. Pray during the days of distress (Matt. 24:20 & 29).
8. Pray that you will not succumb to temptation (Matt. 26:41, Mark 14:38, Luke 22:46).
9. Pray for God’s will to be done (Matt. 26:42, cf. 6:10, Mark 14:36, Luke 22:42).
10. Pray that doubts will be overcome by greater faith (Mark 9:24).
11. Pray for God’s indwelling via the Holy Spirit (Luke 11:13).
12. Pray that believers will be spiritually one (John 17:21-23).
Prayer Topics in Scripture
The kerygmatic prayer that is necessary in order for a sinner be saved and walk with God is confession (1John 1:9, Psa. 32:1-5). From the moment of repentance onward begins the second stage of spiritual growth (Eph. 4:14-15), discipleship (Acts 14:22) or sanctification (2Thes. 2:13). The believer’s main types of responses to God’s Word are prayer to God and good works unto others prompted by God (cf. 1John 4:20, Eph. 2:10).
Prayer is simply talking to God. The power of prayer is God’s, and believers should not talk as though God would not act if they did not pray. Paul exhorted believers (in Eph. 6:18) to pray in the Spirit on all occasions with all kinds of prayers and requests, which leads into a discussion what types of prayers a believer might address to God.
When a sinner confesses sin and filled by the Holy Spirit, he/she experiences divine love, joy and peace (Gal. 5:22-23), which prompts prayers giving thanks. Jesus led a prayer of thanksgiving during the Last Supper (1Cor. 11:23-24). As we have seen, Paul frequently expressed thankfulness for believers he had helped to convert and who had helped support his ministry (1Thes. 1:2, Phil. 1:3), and he instructed believers to “Pray continually; give thanks in all circumstances.” (1Thes. 5:17-18)
A type of prayer akin to thanksgiving is praise, which expresses love and glory to God for who He is and what He means to us. Numerous Psalms express this type of prayer (from Psa. 9:1-2 to Psa. 150:1-6). Hebrews 13:15 says, “Through Jesus, therefore, let us continually offer to God a sacrifice [prayer] of praise.” Revelation 5:13 refers to prayers of praise in heaven.
A fourth kind of prayer is petition, which may be the most used and least understood type. The Lord’s Sample Prayer (Matt. 6:9-13) includes a series of petitions. In Philippians 4:6 Paul taught: “By prayer and petition, with thanksgiving, present your requests to God.” A petition in which we ask God for something on behalf of another person is called intercession. We have noted that Paul frequently interceded for others (Eph. 1:16-18, Php. 1:3-4&9, Col. 1:3&9), and he asked believers to pray for him (Eph. 6:18-20, Col. 4:3-4, 1Tim. 2:1, 2Thes. 3:1), so perhaps intercession should be our most frequent type of petition (Eph. 6:18b).
The kerygmatic prayer that is necessary in order for a sinner be saved and walk with God is confession (1John 1:9, Psa. 32:1-5). From the moment of repentance onward begins the second stage of spiritual growth (Eph. 4:14-15), discipleship (Acts 14:22) or sanctification (2Thes. 2:13). The believer’s main types of responses to God’s Word are prayer to God and good works unto others prompted by God (cf. 1John 4:20, Eph. 2:10).
Prayer is simply talking to God. The power of prayer is God’s, and believers should not talk as though God would not act if they did not pray. Paul exhorted believers (in Eph. 6:18) to pray in the Spirit on all occasions with all kinds of prayers and requests, which leads into a discussion what types of prayers a believer might address to God.
When a sinner confesses sin and filled by the Holy Spirit, he/she experiences divine love, joy and peace (Gal. 5:22-23), which prompts prayers giving thanks. Jesus led a prayer of thanksgiving during the Last Supper (1Cor. 11:23-24). As we have seen, Paul frequently expressed thankfulness for believers he had helped to convert and who had helped support his ministry (1Thes. 1:2, Phil. 1:3), and he instructed believers to “Pray continually; give thanks in all circumstances.” (1Thes. 5:17-18)
A type of prayer akin to thanksgiving is praise, which expresses love and glory to God for who He is and what He means to us. Numerous Psalms express this type of prayer (from Psa. 9:1-2 to Psa. 150:1-6). Hebrews 13:15 says, “Through Jesus, therefore, let us continually offer to God a sacrifice [prayer] of praise.” Revelation 5:13 refers to prayers of praise in heaven.
A fourth kind of prayer is petition, which may be the most used and least understood type. The Lord’s Sample Prayer (Matt. 6:9-13) includes a series of petitions. In Philippians 4:6 Paul taught: “By prayer and petition, with thanksgiving, present your requests to God.” A petition in which we ask God for something on behalf of another person is called intercession. We have noted that Paul frequently interceded for others (Eph. 1:16-18, Php. 1:3-4&9, Col. 1:3&9), and he asked believers to pray for him (Eph. 6:18-20, Col. 4:3-4, 1Tim. 2:1, 2Thes. 3:1), so perhaps intercession should be our most frequent type of petition (Eph. 6:18b).
The privilege of petitioning God should not be viewed as a blank check, nor is the primary purpose of prayer to persuade God to do our will like a genie. Rather, in prayer we should express our agreement with the perfect will of God. As 1 John 5:14 says, “if we ask anything according to his will, he hears us.”
Although agreement with God is not always mentioned (cf. Eph. 3:20, John 16:23), Jesus exemplified this principle when He prayed in the Garden of Gethsemane (Matt. 26:36-46). Again, we should approach God’s “throne of grace” (Heb. 4:16) not to ask Him to do some good He otherwise would not do, but rather to remind ourselves of His presence and that He is the source of all blessings (Jam. 1:17).
Prayer is like surfing [Did I hear someone mention the Beach Boys? :^] : one does not need to ask God to send waves, but rather for readiness to ride them. In order to pray in accordance with God’s will, we must know God’s Word (John 15:7). Like bread and butter or romantic love and spiritual marriage, prayer and LGW go together. Pray for God’s will to be done.
Knowing God’s will is necessary in order for us to pray more specifically than “Thy will be done”. Much of God’s will is prescriptive or stated in clear moral teachings such as the Ten Commandments (Exo. 20:1-17, Matt. 19:17-21, Gal. 5:22-23). We may not know how to pray, but we can “live up to what we have already attained” (Phil. 3:16). That we pray is more important to God than our wording (Eph. 6:18a, 1Thes. 5:17, Rom. 8:26-27). Not praying would be like giving God “the silent treatment”.
God may answer a petition in various ways:
1. He may grant it as requested (1Kings 18:37-39),
2. He may grant the underlying desire in a way different than requested (Gen. 17:18-19),
3. He may grant the request, but it will not satisfy our desire (Num. 11:4-34, Psa. 106:15), and
4. God may say “no” or “not yet”, perhaps but not necessarily because we are committing some sin, including:
a. lack of faith (Jam. 1:6-8), Matt. 21:21-22),
b. disobedience or lack of love (1John 3:21-23, Pro. 21:13, Job 35:12-13),
c. marital strife (1Pet. 3:7), and
d. selfishness (Jam. 4:3).
Although agreement with God is not always mentioned (cf. Eph. 3:20, John 16:23), Jesus exemplified this principle when He prayed in the Garden of Gethsemane (Matt. 26:36-46). Again, we should approach God’s “throne of grace” (Heb. 4:16) not to ask Him to do some good He otherwise would not do, but rather to remind ourselves of His presence and that He is the source of all blessings (Jam. 1:17).
Prayer is like surfing [Did I hear someone mention the Beach Boys? :^] : one does not need to ask God to send waves, but rather for readiness to ride them. In order to pray in accordance with God’s will, we must know God’s Word (John 15:7). Like bread and butter or romantic love and spiritual marriage, prayer and LGW go together. Pray for God’s will to be done.
Knowing God’s will is necessary in order for us to pray more specifically than “Thy will be done”. Much of God’s will is prescriptive or stated in clear moral teachings such as the Ten Commandments (Exo. 20:1-17, Matt. 19:17-21, Gal. 5:22-23). We may not know how to pray, but we can “live up to what we have already attained” (Phil. 3:16). That we pray is more important to God than our wording (Eph. 6:18a, 1Thes. 5:17, Rom. 8:26-27). Not praying would be like giving God “the silent treatment”.
God may answer a petition in various ways:
1. He may grant it as requested (1Kings 18:37-39),
2. He may grant the underlying desire in a way different than requested (Gen. 17:18-19),
3. He may grant the request, but it will not satisfy our desire (Num. 11:4-34, Psa. 106:15), and
4. God may say “no” or “not yet”, perhaps but not necessarily because we are committing some sin, including:
a. lack of faith (Jam. 1:6-8), Matt. 21:21-22),
b. disobedience or lack of love (1John 3:21-23, Pro. 21:13, Job 35:12-13),
c. marital strife (1Pet. 3:7), and
d. selfishness (Jam. 4:3).
Again, prayer should be done in accordance with God’s Word (John 15:7), so one can pray more specifically than “Thy will be done”.
We need to partake of the bread of truth (Matt. 6:10-11), because our souls need every word God speaks (Matt. 4:4). Jesus said, “If anyone loves me, he will obey my teaching.” (John 14:23). In order to obey, we must learn, even as Jesus did (Heb. 5:8). This is the reason believers should attend a local church (fellowship) where the pastor/lead learner is a good Bible teacher (Heb. 10:25, Rom. 10:14). The numerous practical problems we experience in this pre-heavenly life—poverty, war, disease, divorce, crime and so forth—find their solution to the extent that as many people as possible learn GW as soon as possible. Prayer is easy and can be done almost anywhere, but let us not neglect taking time and making effort to study Scripture.
Paul taught the importance of continuing to learn God’s Word in 2Tim. 3:14-17, saying “Continue in what you have learned and have been convinced of, because you know those from whom you learned it, and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” And Paul indicated how churches should help believers learn Scripture in Eph. 4:11-13: “Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”
For those who desire to read the entire Bible, it makes sense to start with a gospel such as Matthew and then an epistle such as Romans or Ephesians before reading Genesis, followed by Acts to learn how the church began and Hebrews to learn why the Gospel superseded the Torah. Then a person might want to alternate between OT and NT books winding up with Revelation about the ultimate destiny of souls.
We need to partake of the bread of truth (Matt. 6:10-11), because our souls need every word God speaks (Matt. 4:4). Jesus said, “If anyone loves me, he will obey my teaching.” (John 14:23). In order to obey, we must learn, even as Jesus did (Heb. 5:8). This is the reason believers should attend a local church (fellowship) where the pastor/lead learner is a good Bible teacher (Heb. 10:25, Rom. 10:14). The numerous practical problems we experience in this pre-heavenly life—poverty, war, disease, divorce, crime and so forth—find their solution to the extent that as many people as possible learn GW as soon as possible. Prayer is easy and can be done almost anywhere, but let us not neglect taking time and making effort to study Scripture.
Paul taught the importance of continuing to learn God’s Word in 2Tim. 3:14-17, saying “Continue in what you have learned and have been convinced of, because you know those from whom you learned it, and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” And Paul indicated how churches should help believers learn Scripture in Eph. 4:11-13: “Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”
For those who desire to read the entire Bible, it makes sense to start with a gospel such as Matthew and then an epistle such as Romans or Ephesians before reading Genesis, followed by Acts to learn how the church began and Hebrews to learn why the Gospel superseded the Torah. Then a person might want to alternate between OT and NT books winding up with Revelation about the ultimate destiny of souls.
... so I will pause to ask whether any of y'all want to take a turn at proposing what can be gleaned from Eph. 1:15-19a.
One thing I notice with Paul's prayers is that he never prays the problem. He never tells God what is wrong with churches or Christians. God already knows the problem in minute detail. When we speak the problem to God we magnify the problem and set ourselves up to have our faith opposed by our own unbelief. Paul always prays for the positive, never affirming the power of the negative. Apart from his prayer to be delivered from his thorn in the flesh, which was a messenger of satan.
Where apostles did mention the problem in prayer, they always ended with positive prayer for the solution that would overpower the problem.
One thing I notice with Paul's prayers is that he never prays the problem. He never tells God what is wrong with churches or Christians. God already knows the problem in minute detail. When we speak the problem to God we magnify the problem and set ourselves up to have our faith opposed by our own unbelief. Paul always prays for the positive, never affirming the power of the negative. Apart from his prayer to be delivered from his thorn in the flesh, which was a messenger of satan.
Where apostles did mention the problem in prayer, they always ended with positive prayer for the solution that would overpower the problem.
Yes, and the solution usually involves gaining wisdom, although in v. 19 it is power,
which in Eph. 3:16-19 we learn is to love.
One thing I notice with Paul's prayers is that he never prays the problem. He never tells God what is wrong with churches or Christians. God already knows the problem in minute detail. When we speak the problem to God we magnify the problem and set ourselves up to have our faith opposed by our own unbelief. Paul always prays for the positive, never affirming the power of the negative. Apart from his prayer to be delivered from his thorn in the flesh, which was a messenger of satan.
Where apostles did mention the problem in prayer, they always ended with positive prayer for the solution that would overpower the problem.
You cited a prayer of Paul that perhaps should not be dismissed without due consideration:
"There was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me, but He said to me, "My grace is sufficient for you, for my power is made perfect in weakness" (2Cor. 12:7b-8a).
What are the implications of this ungranted prayer request?
I think Paul was praying an inappropriate prayer. for someone of his spiritual maturity.You cited a prayer of Paul that perhaps should not be dismissed without due consideration:
"There was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me, but He said to me, "My grace is sufficient for you, for my power is made perfect in weakness" (2Cor. 12:7b-8a).
What are the implications of this ungranted prayer request?
Jesus has empowered the saints to wield authority over demons, the messengers of satan. Paul was struggling to overpower this demon, much as the disciples were struggling to cast out the demon from the epileptic boy. and unbelief crept into their hearts so that they gave up the fight and accepted defeat. Jesus stepped into help the boy, because the disciples were failing on the boy's behalf. But in Paul's case, Paul was failing on his own behalf, even though he had already been given by God's grace the weapons that would assure victory and he should have been able to win the victory, by applying what he was already knew to do on behalf of others.
In Paul's case, the Lord was forcing Paul to learn to war effectively by leaving the tormentor in play until Paul worked out what he needed to do to free himself by wielding the power of Christ in Him. Paul was exerting great effort against the demon, rather than accepting his own weakness or strength was irrelevant, and instead resting in trust in the delegated power and wisdom of Christ in Him to neutralise the demon.'s influence.
I think Paul was praying an inappropriate prayer. for someone of his spiritual maturity.
Jesus has empowered the saints to wield authority over demons, the messengers of satan. Paul was struggling to overpower this demon, much as the disciples were struggling to cast out the demon from the epileptic boy. and unbelief crept into their hearts so that they gave up the fight and accepted defeat. Jesus stepped into help the boy, because the disciples were failing on the boy's behalf. But in Paul's case, Paul was failing on his own behalf, even though he had already been given by God's grace the weapons that would assure victory and he should have been able to win the victory, by applying what he was already knew to do on behalf of others.
In Paul's case, the Lord was forcing Paul to learn to war effectively by leaving the tormentor in play until Paul worked out what he needed to do to free himself by wielding the power of Christ in Him. Paul was exerting great effort against the demon, rather than accepting his own weakness or strength was irrelevant, and instead resting in trust in the delegated power and wisdom of Christ in Him to neutralise the demon.'s influence.
Yes, Paul's prayer in 2Cor. 12:8 was inappropriate because not in accordance with God's will, which may be the case with our prayers for someone's healing, indicating that the miracle most desired by God is for people to accept Him or have faith without demanding proof or signs (2Cor. 5:7, Matt. 12:39, 1Tim. 2:3-4).
As was the case for Job, God chooses to allow Satan to torment souls on earth for the purpose of teaching them of their need to value salvation to heaven.
"Weakness" is akin to humility (2Cor. 11:23-30, 12:7). God could exercise His power by coercing conversions (as tulipists claim),
but the love of God must be evoked by a gentle whisper (cf. 1Kings 19:12) and even by dying (Romans 5:8, 2Cor. 13:3-4).
Yes, Paul's prayer in 2Cor. 12:8 was inappropriate because not in accordance with God's will, which may be the case with our prayers for someone's healing, indicating that the miracle most desired by God is for people to accept Him or have faith without demanding proof or signs (2Cor. 5:7, Matt. 12:39, 1Tim. 2:3-4).
As was the case for Job, God chooses to allow Satan to torment souls on earth for the purpose of teaching them of their need to value salvation to heaven.
"Weakness" is akin to humility (2Cor. 11:23-30, 12:7). God could exercise His power by coercing conversions (as tulipists claim),
but the love of God must be evoked by a gentle whisper (cf. 1Kings 19:12) and even by dying (Romans 5:8, 2Cor. 13:3-4).
Sickness and healing are not mentioned in 2 Cor. 12:8. Biblically, a thorn in the flesh is a person.
Num 33:55
‘But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell.
Jos 23:13
“know for certain that the LORD your God will no longer drive out these nations from before you. But they shall be snares and traps to you, and scourges on your sides and thorns in your eyes, until you perish from this good land which the LORD your God has given you.
Jdg 2:3
“Therefore I also said, ‘I will not drive them out before you; but they shall be thorns in your side,[fn] and their gods shall be a snare to you.' ”
People who think God might sometimes wants them to become or remain sick, will be Big Pharma's cash cow your whole life.
Sickness and healing are not mentioned in 2 Cor. 12:8. Biblically, a thorn in the flesh is a person.
Num 33:55
‘But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell.
Jos 23:13
“know for certain that the LORD your God will no longer drive out these nations from before you. But they shall be snares and traps to you, and scourges on your sides and thorns in your eyes, until you perish from this good land which the LORD your God has given you.
Jdg 2:3
“Therefore I also said, ‘I will not drive them out before you; but they shall be thorns in your side,[fn] and their gods shall be a snare to you.' ”
People who think God might sometimes wants them to become or remain sick, will be Big Pharma's cash cow your whole life.
Re "Biblically, a thorn in the flesh is a person.": Believe me, I know that from CC too.
BTW, you may have missed my reply at #43 on the Didache thread.
Yes, Paul's prayer in 2Cor. 12:8 was inappropriate because not in accordance with God's will, which may be the case with our prayers for someone's healing, indicating that the miracle most desired by God is for people to accept Him or have faith without demanding proof or signs (2Cor. 5:7, Matt. 12:39, 1Tim. 2:3-4).
As was the case for Job, God chooses to allow Satan to torment souls on earth for the purpose of teaching them of their need to value salvation to heaven.
"Weakness" is akin to humility (2Cor. 11:23-30, 12:7). God could exercise His power by coercing conversions (as tulipists claim),
but the love of God must be evoked by a gentle whisper (cf. 1Kings 19:12) and even by dying (Romans 5:8, 2Cor. 13:3-4).
If the miracle God desires is saving faith without proof, then it must be based on right reasoning, such as the following train of thought:
Current scientific theory states that the universe began with a “bang”, when a marble of matter or a singularity of energy suddenly exploded, and that it will end with a “whimper” when the stars eventually fade to darkness. This unique universe theory is compatible or consistent with belief in a God who created the universe “ex nihilo”, who sustains it by His power, and who will judge its moral agents at the end of time.
Current knowledge of world history suggests that humanity descended from one genetic source and evolved into various cultures. Throughout history humanity has perceived deity to be the ground of meaning and morality. Theocentric history reached its apex or spiritual climax with the NT teaching that there is one almighty and all-loving God, who desires all humanity to live in harmony on earth and also in heaven, and who allows humanity to experience earthly existence including pain and disappointment (KOTH) for the purpose of teaching them their need for Him (cf. Heb. 12:10).
Current existential reality indicates that mortals need God in order to obtain immortality, that morality needs God for a universal imperative and ultimate justice, and that the NT offers the best hope that this “duo of desirables” (DOD) or heaven and justice/hell can be attained. Just as physical needs are satisfied by material realities, perhaps our metaphysical needs indicate the reality of supernatural solutions (the God of the DOD).
Moral conscience indicates and logically requires accountability to a moral authority, and the supreme Authority would be God. Paul wrote (in Rom. 1:32 & 2:15) that people “know God’s decree that those who do evil deserve death” and that their consciences “show that the requirements of the [God’s moral] law are written on their hearts.” Our feeble attempts at earthly justice may reflect or serve as evidence of God’s perfect justice. This view is similar to Platonic idealism (cf. 1Cor. 13:12, Heb. 8:5, 9:23 & 10:1). We may perceive perfect justice partially (1Cor. 13:9-12) using spiritual eyes/intuition/a sixth sense along with inference, logic, and even imagination.
Thus, four types of evidence or reasoning may be viewed as supporting rational belief in God, although they do not prove He exists: the unique universe, theocentric human history, existential need and moral conscience.
TBC
Again, Paul prayed three times (per 2Cor. 12:7-11) that God would remove a "thorn in the flesh" that tormented him, but God did not grant his request, saying "My grace is sufficient." This indicates that the prayer request was inappropriate because not in accordance with God's will, which may be the case with our prayers for someone's healing, indicating that the miracle most desired by God is for people to accept Him or have faith without demanding proof or signs (2Cor. 5:7, Matt. 12:39, 1Tim. 2:3-4).
As was the case for Job, God chooses to allow Satan to torment souls on earth so that their weakness will teach them humility and their need to value salvation to heaven (2Cor. 11:23-30, 12:7). Thus, our primary and summary prayer should be for God's will to be done (Matt. 26:39&42), which is our moral perfection (2Cor. 13:9, Phil. 1:9).
Is there anything else regarding the doctrine of prayer (which began with post #632) that should be included?
The results of this study so far may be found in Lesson 3 Section V of our website on The Holy Spirit.
<truthseekersfellowship.com>
As was the case for Job, God chooses to allow Satan to torment souls on earth so that their weakness will teach them humility and their need to value salvation to heaven (2Cor. 11:23-30, 12:7). Thus, our primary and summary prayer should be for God's will to be done (Matt. 26:39&42), which is our moral perfection (2Cor. 13:9, Phil. 1:9).
Is there anything else regarding the doctrine of prayer (which began with post #632) that should be included?
The results of this study so far may be found in Lesson 3 Section V of our website on The Holy Spirit.
<truthseekersfellowship.com>