Category: Faith and Prayer


This interesting prayer was given in Kansas, USA, at the opening session of their Senate. It seems prayer still upsets some people.  When Minister Joe Wright was asked to open the new session of the Kansas Senate, everyone was expecting the usual generalities, but this is what they heard:

“Heavenly Father, we come before you today to ask your forgiveness and to seek your direction and guidance. We know Your Word says: “Woe to those who call evil good”, but that is exactly what we have done. *

We have lost our spiritual equilibrium and reversed our values. *

We have ridiculed the absolute truth of Your Word and called it Pluralism. *

We have worshipped other gods and called it multiculturalism. *

We have endorsed perversion and called it alternative lifestyle. *

We have exploited the poor and called it the lottery. *

We have rewarded laziness and called it welfare. *

We have killed our unborn and called it choice. *

We have shot abortionists and called it justifiable. *

We have neglected to discipline our children and called it building self-esteem. *

We have abused power and called it politics. *

We have embezzled public funds and called it essential expenses. *

We have institutionalized bribery and called it sweets of office. *

We have coveted our neighbor’s possessions and called it ambition. *

We have polluted the air with profanity and pornography and called it freedom of expression. *

We have ridiculed the time-honored values of our forefathers and called it enlightenment.

Search us, Oh GOD, and know our hearts today; cleanse us from every sin and set us free. Amen!”

The response was immediate. A number of legislators walked out during the prayer in protest. In 6 short weeks, Central Christian Church, where Rev. Wright is pastor, logged more than 5,000 phone calls with only 47 of those calls responding negatively. The church is now receiving international requests for copies of this prayer from India, Africa and Korea. With the LORD’S help, may this prayer sweep over our nation and WHOLEHEARTEDLY become our desire so that we again can be called “ONE NATION UNDER GOD.”

Think about this: If you forward this prayer to everyone on your list, in less than 30 days it would be heard by the world.

Do you have the boldness to pass it on?

May the God of Abraham, Isaac and Jacob once again bless our Nation and it’s people.

 

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Narrow Path

Christ frees you of your past……. Give Him praise !!!!!!

faith-plus-action-equals-transformationThankfully, the Bible contains a clear definition of faith in Hebrews 11:1: “Now faith is the assurance of things hoped for, the conviction of things not seen.” Simply put, the biblical definition of faith is “trusting in something you cannot explicitly prove.”

This definition of faith contains two aspects: intellectual assent and trust. Intellectual assent is believing something to be true. Trust is actually relying on the fact that the something is true. A chair is often used to help illustrate this. Intellectual assent is recognizing that a chair is a chair and agreeing that it is designed to support a person who sits on it. Trust is actually sitting in the chair.

Understanding these two aspects of faith is crucial. Many people believe certain facts about Jesus Christ. Many people will intellectually agree with the facts the Bible declares about Jesus. But knowing those facts to be true is not what the Bible means by “faith.” The biblical definition of faith requires intellectual assent to the facts and trust in the facts.

Believing that Jesus is God incarnate who died on the cross to pay the penalty for our sins and was resurrected is not enough. Even the demons “believe” in God and acknowledge those facts (cf. James 2:19). We must personally and fully rely on the death of Christ as the atoning sacrifice for our sins. We must “sit in the chair” of the salvation that Jesus Christ has provided. This is saving faith. The faith God requires of us for salvation is belief in what the Bible says about who Jesus is and what He accomplished and fully trusting in Jesus for that salvation (Acts 16:31). Biblical faith is always accompanied by repentance (Matthew 21:32; Mark 1:15).

The biblical definition of faith does not apply only to salvation. It is equally applicable to the rest of the Christian life. We are to believe what the Bible says, and we are to obey it. We are to believe the promises of God, and we are to live accordingly. We are to agree with the truth of God’s Word, and we are to allow ourselves to be transformed by it (Romans 12:2).

Why is this definition of faith so important? Why must trust accompany agreeing with facts? Because “without faith, it is impossible to please God” (Hebrews 11:6). Without faith, we cannot be saved (John 3:16). Without faith, the Christian life cannot be what God intends it to be (John 10:10).

Faith and hope are distinct yet related. That there is a difference between faith and hope is evident in 1 Corinthians 13:13, “Now these three remain: faith, hope and love. But the greatest of these is love.” Two of the three greatest gifts are faith and hope, listed separately. That faith and hope are related concepts is seen in Hebrews 11:1, “Faith is confidence in what we hope for.”

Faith is a complete trust or confidence in something. Faith involves intellectual assent to a set of facts and trust in those facts. For example, we have faith in Jesus Christ. This means we completely trust Jesus for our eternal destiny. We give intellectual assent to the facts of His substitutionary death and bodily resurrection, and we then trust in His death and resurrection for our salvation.

Biblical hope is built on faith. Hope is the earnest anticipation that comes with believing something good. Hope is a confident expectation that naturally stems from faith. Hope is a peaceful assurance that something that hasn’t happened yet will indeed happen. Hope must involve something that is as yet unseen: “Hope that is seen is no hope at all. Who hopes for what they already have?” (Romans 8:24). Jesus’ return is our “blessed hope” (Titus 2:13)—we can’t see Him yet, but we know He’s coming, and we anticipate that event with joy.

Jesus said He is coming again (John 14:3). By faith, we trust Jesus’ words, and that leads to hope that we will one day be with Him forever. Jesus was resurrected from the dead, “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20). That is the basis for our faith. Then we have Jesus’ promise: “Because I live, you also will live” (John 14:19). That is the basis of our hope.

The relationship between faith and hope can be illustrated in the joy a child feels when his father tells him they are going to an amusement park tomorrow. The child believes that he will go to the amusement park, based on his father’s word—that is faith. At the same time, that belief within the child kindles an irrepressible joy—that is hope. The child’s natural trust in his father’s promise is the faith; the child’s squeals of delight and jumping in place are the expressions of the hope.

Faith and hope are complementary. Faith is grounded in the reality of the past; hope is looking to the reality of the future. Without faith, there is no hope, and without hope there is no true faith. Christians are people of faith and hope. We have “the hope of eternal life, which God, who does not lie, promised before the beginning of time” (Titus 1:2).

  In order to correctly interpret a passage such as Matthew 17:20, we first look at the overall context of the passage. Jesus, along with Peter, James and John, had just come down from the “mount of transfiguration,” and they encounter a man with a demon-possessed child. The man tells Jesus that he brought his son to Jesus’ disciples, but they couldn’t cast the demon out (recall that Jesus earlier, in Matthew 10:1, gave His disciples the authority to cast out evil spirits). Jesus then chastises them for their lack of faith and then casts the demon out of the boy. When His disciples inquire as to why the demon didn’t obey their command, Jesus replies with the statement in Matthew 17:20. Their faith, He says, is small and weak. If it were the size of even the smallest of the seeds, the mustard bush, they would be able to “move mountains.”

The first thing that needs to be considered is the Bible’s use of literary techniques. The Bible is first and foremost God’s revealed Word; we want to be clear on this point (2 Timothy 3:16). While the Bible is God’s revealed Word, it is revealed to us by way of language. God condescended—He lowered Himself—to speak to us in ways in which we would understand. Consider a father trying to communicate with his young child. The father has to condescend in order to be understood by the limited intellect and understanding of the child. This is analogous (though not identical) to the way in which God speaks to us.

The Bible employs many forms, or genres, of literature. There is historical narrative, poetry, prophecy, apocalyptic writing, and epistolary literature (to name a few). Among these various literary genres, several literary techniques are used—metaphor, simile, imagery, parable, allusion, irony, personification, paradox, and hyperbole. As readers of the Bible, we must recognize when these techniques are being used so we can properly interpret the meaning. For example, in John 10:7, Jesus says, “I am the door of the sheep.” How are we to interpret this verse? If we are too literal, we might start looking for a doorknob hidden somewhere on His body. However, if we understand this to be a metaphor, then we can begin to understand His meaning (Jesus is the way of access to eternal life, much like a door is the way of access into a room).

Another thing to consider in biblical interpretation is the context of the passage. More often than not, when we take a single verse out of its native context, we end up misinterpreting the verse. In the context of Matthew 17, Jesus rebukes the disciples for their weak faith and says that even if they had mustard seed-sized faith, they could command the mountain to move. Contextually, the mountain must refer to the demon that was afflicting the man’s son. Jesus tells His disciples that, if their faith was stronger, they could have commanded the demon to leave the boy, and it would be so. This was clearly the case in Matthew 10 when Jesus sent them out to cure diseases, cast out demons, and spread the gospel. Therefore, it is clear from the context that Jesus does not intend to assert that mustard seed-sized faith can literally move mountains. Rather, the expression Jesus uses was a common colloquialism of that day; to a Jew of Jesus’ day, a mountain is a metaphor signifying a seemingly impossible task.

Faith that can move mountains is not meant to imply a faith that can literally move literal mountains. The point Jesus was making is that even a little bit of faith—faith the size of a tiny mustard seed—can overcome mountainous obstacles in our lives.

God is listening & hears you. Watch this short video to find God’s love and forgiveness! Salvation is only one prayer away.

After watching video, please, select a poll response below.

SPIRITUAL POLL

 original post from Jesusonline

The Bible reveals many types of prayers and employs a variety of words to describe the practice. For example, 1 Timothy 2:1 says, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people.” Here, all four of the main Greek words used for prayer are mentioned in one verse.

Here are the main types of prayers in the Bible:

The prayer of faith: James 5:15 says, “And the prayer of faith will save the one who is sick, and the Lord will raise him up.” In this context, prayer is offered in faith for someone who is sick, asking God to heal. When we pray, we are to believe in the power and goodness of God (Mark 9:23).

The prayer of agreement (also known as corporate prayer): After Jesus’ ascension, the disciples “all joined together constantly in prayer” (Acts 1:14). Later, after Pentecost, the early church “devoted themselves” to prayer (Acts 2:42). Their example encourages us to pray with others.

The prayer of request (or supplication): We are to take our requests to God. Philippians 4:6 teaches, “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” Part of winning the spiritual battle is to be “praying at all times in the Spirit, with all prayer and supplication” (Ephesians 6:18).

The prayer of thanksgiving: We see another type of prayer in Philippians 4:5: thanksgiving or thanks to God. “With thanksgiving let your requests be made known to God.” Many examples of thanksgiving prayers can be found in the Psalms.

The prayer of worship: The prayer of worship is similar to the prayer of thanksgiving. The difference is that worship focuses on who God is; thanksgiving focuses on what God has done. Church leaders in Antioch prayed in this manner with fasting: “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off” (Acts 13:2-3).

The prayer of consecration: Sometimes, prayer is a time of setting ourselves apart to follow God’s will. Jesus made such a prayer the night before His crucifixion: “And going a little farther he fell on his face and prayed, saying, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will’” (Matthew 26:39).

The prayer of intercession: Many times, our prayers include requests for others as we intercede for them. We are told to make intercession “for everyone” in 1 Timothy 2:1. Jesus serves as our example in this area. The whole of John 17 is a prayer of Jesus on behalf of His disciples and all believers.

The prayer of imprecation: Imprecatory prayers are found in the Psalms (e.g., 7, 55, 69). They are used to invoke God’s judgment on the wicked and thereby avenge the righteous. The psalmists use this type of appeal to emphasize the holiness of God and the surety of His judgment. Jesus teaches us to pray for blessing on our enemies, not cursing (Matthew 5:44-48).

The Bible also speaks of praying in the Spirit (1 Corinthians 14:14-15) and prayers when we are unable to think of adequate words (Romans 8:26-27). In those times, the Spirit Himself makes intercession for us.

Prayer is conversation with God and should be made without ceasing (1 Thessalonians 5:16-18). As we grow in our love for Jesus Christ, we will naturally desire to talk to Him.

Is corporate prayer more powerful than an individual praying alone?

Corporate prayer is an important part of the life of the church, along with worship, sound doctrine, communion, and fellowship. The early church met regularly to learn the doctrine of the apostles, break bread, and pray together (Acts 2:42). When we pray together with other believers, the effects can be very positive. Corporate prayer edifies and unifies us as we share our common faith. The same Holy Spirit who dwells within each believer causes our hearts to rejoice as we hear praises to our Lord and Savior, knitting us together in a unique bond of fellowship found nowhere else in life.

To those who may be alone and struggling with life’s burdens, hearing others lift them up to the throne of grace can be a great encouragement. It also builds in us love and concern for others as we intercede for them. At the same time, corporate prayer will only be a reflection of the hearts of the individuals who participate. We are to come to God in humility (James 4:10), truth (Psalm 145:18), obedience (1 John 3:21-22), with thanksgiving (Philippians 4:6) and confidence (Hebrews 4:16). Sadly, corporate prayer can also become a platform for those whose words are directed not to God, but to their hearers. Jesus warned against such behavior in Matthew 6:5-8 where he exhorts us not to be showy, long-winded, or hypocritical in our prayers, but to pray secretly in our own rooms in order to avoid the temptation of using prayer hypocritically.

There is nothing in Scripture to suggest that corporate prayers are “more powerful” than individual prayers in the sense of moving the hand of God. Far too many Christians equate prayer with “getting things from God,” and group prayer becomes mainly an occasion to recite a list of our wants. Biblical prayers, however, are multi-faceted, encompassing the whole of the desire to enter into conscious and intimate communion with our holy, perfect, and righteous God. That such a God would bend an ear to His creatures causes praise and adoration to pour forth in abundance (Psalm 27:4; 63:1-8), produces heartfelt repentance and confession (Psalm 51; Luke 18:9-14), generates an outpouring of gratitude and thanksgiving (Philippians 4:6; Colossians 1:12), and creates sincere intercessory pleas on behalf of others (2 Thessalonians 1:11; 2:16).

Prayer, then, is cooperating with God to bring about His plan, not trying to bend Him to our will. As we abandon our own desires in submission to the One who knows our circumstances far better than we ever could and who “knows what you need before you ask” (Matthew 6:8), our prayers reach their highest level. Prayers offered in submission to the Divine will, therefore, are always answered positively, whether offered by one person or a thousand.

The idea that corporate prayers are more likely to move the hand of God comes largely from a misinterpretation of Matthew 18:19-20, “Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them.” These verses come from a larger passage which addresses the procedures to be followed in the case of church discipline of a sinning member. To interpret them as promising believers a blank check for anything they might agree to ask God for, no matter how sinful or foolish, not only does not fit the context of church discipline, but it denies the rest of Scripture, especially the sovereignty of God.

In addition, to believe that when “two or three are gathered” to pray, some kind of magical power boost is automatically applied to our prayers is not biblically supportable. Of course Jesus is present when two or three pray, but He is equally present when one believer prays alone, even if that person is separated from others by thousands of miles. Corporate prayer is important because it creates unity (John 17:22-23), and is a key aspect of believers’ encouraging one another (1 Thessalonians 5:11) and spurring one another on to love and good deeds (Hebrews 10:24).

Praying in the Spirit is mentioned three times in Scripture. First Corinthians 14:15 says, “So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.” Ephesians 6:18 says, “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.” Jude 20 says, “But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.” So, what exactly does it mean to pray in the Spirit?

The Greek word translated “pray in” can have several different meanings. It can mean “by means of,” “with the help of,” “in the sphere of,” and “in connection to.” Praying in the Spirit does not refer to the words we are saying. Rather, it refers to how we are praying. Praying in the Spirit is praying according to the Spirit’s leading. It is praying for things the Spirit leads us to pray for. Romans 8:26 tells us, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express.”

Some, based on 1 Corinthians 14:15, equate praying in the Spirit with praying in tongues. Discussing the gift of tongues, Paul mentions “pray with my spirit.” First Corinthians 14:14 states that when a person prays in tongues, he does not know what he is saying, since it is spoken in a language he does not know. Further, no one else can understand what is being said, unless there is an interpreter (1 Corinthians 14:27-28). In Ephesians 6:18, Paul instructs us to “pray in the Spirit on all occasions with all kinds of prayers and requests.” How are we to pray with all kinds of prayers and requests and pray for the saints, if no one, including the person praying, understands what is being said? Therefore, praying in the Spirit should be understood as praying in the power of the Spirit, by the leading of the Spirit, and according to His will, not as praying in tongues.

What is prayer?

The most basic definition of prayer is “talking to God.” Prayer is not meditation or passive reflection; it is direct address to God. It is the communication of the human soul with the Lord who created the soul. Prayer is the primary way for the believer in Jesus Christ to communicate his emotions and desires with God and to fellowship with God.

Prayer can be audible or silent, private or public, formal or informal. All prayer must be offered in faith (James 1:6), in the name of the Lord Jesus (John 16:23), and in the power of the Holy Spirit (Romans 8:26). As the International Standard Bible Encyclopedia puts it, “Christian prayer in its full New Testament meaning is prayer addressed to God as Father, in the name of Christ as Mediator, and through the enabling grace of the indwelling Spirit” (“Prayer” by J. C. Lambert). The wicked have no desire to pray (Psalm 10:4), but the children of God have a natural desire to pray (Luke 11:1).

Prayer is described in the Bible as seeking God’s favor (Exodus 32:11), pouring out one’s soul to the Lord (1 Samuel 1:15), crying out to heaven (2 Chronicles 32:20), drawing near to God (Psalm 73:28, KJV), and kneeling before the Father (Ephesians 3:14).

Paul wrote, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7). Worry about nothing; pray about everything.

Everything? Yes, God wants us to talk with Him about everything. How often should we pray? The biblical answer is “pray without ceasing” (1 Thessalonians 5:17). We should keep a running conversation going with God all day long. Some find the ACTS formula of prayer helpful, but there is really no special formula for how to pray in the Bible. We should just do it. We can pray under any and all circumstances. Prayer develops our relationship with God and demonstrates our trust and utter dependence upon Him.

Prayer is the Christian’s way of communicating with God. We pray to praise God and thank Him and tell Him how much we love Him. We pray to enjoy His presence and tell Him what is going on in our lives. We pray to make requests and seek guidance and ask for wisdom. God loves this exchange with His children, just as we love the exchange we have with our children. Fellowship with God is the heart of prayer. Too often we lose sight of how simple prayer is really supposed to be.

When we make petitions to God, we let God know exactly where we stand and what we would like to see happen. In our prayers, we must admit that God is greater than we are and ultimately knows what is best in any given situation (Romans 11:33–36). God is good and asks us to trust Him. In prayer, we say, essentially, “Not my will, but your will be done.” The key to answered prayer is praying according to the will of God and in accordance with His Word. Prayer is not seeking our own will but seeking to align ourselves with the will of God more fully (1 John 5:14–15; James 4:3).

The Bible contains many examples of prayer and plenty of exhortations to pray (see Luke 18:1; Romans 12:12; and Ephesians 6:18). God’s house is to be a house of prayer (Mark 11:17), and God’s people are to be people of prayer: “Dear friends, by building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in God’s love” (Jude 1:20–21).