Partners in the Gospel | Philippians 1:3-5

I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel from the first day until now. 

Philippians 1:3–5 (ESV)


Paul’s letter to the church of Philippi is quite unique from most of his other letters. In Philippians, Paul is not writing to correct rampant sin or false teaching, as with the Corinthian letters and Galatians. Nor is he writing primarily to teach major doctrines or even the basics of the faith, like his letters to the Romans and Thessalonians. Instead, Paul writes to Philippi (a church that he planted) in response to a gift that they sent to him through a man named Epaphraditus. Philippians then is part ‘thank you’ letter and part encouragement to distant friends. From what can be gathered in the letter itself, the Philippians appear to be quite doctrinally sound and growing in love, but Paul still encourages them to continue growing more and more into Christ, which will enable them to rejoice in Christ even in the midst of suffering and persecution.

Last week, we studied the greeting of Philippians, reintroducing ourselves to Paul and Timothy and learning about Philippi. Now we move into the body of Paul’s letter where he begins by expressing his thankfulness for the Philippians and their partnership with Paul in the gospel. We should learn much by the example of thanksgiving, prayer, and gospel partnerships found within these verses and the rest of the letter to come.


Leaving the greeting, Paul begins the body of his letter by expressing his thankfulness for the Philippians. Notice that I said for the Philippians instead of to the Philippians. Since Paul is writing this letter in response to the Philippians sending him a gift via Epaphroditus (4:18), we might naturally assume that his thanksgiving would be rightfully directed toward them. Paul, however, has other plans. His thankfulness for the Philippians is given to God.

Why is this?

Why does Paul give God credit for the generous giving of the Philippians?

As we will soon see in verse 6 and later in verse 13 of chapter two, Paul understands that behind every act of love and obedience that we perform lies the grace, will, and power of God to enable those very works. Paul is also merely applying the words of Jesus from John 15:5: “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” Without the powerful working of Christ in the Philippians, they could have done nothing.

We also see this in Ephesians 2:8-10:

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Notice that two kinds of works exist here. First, there are works toward salvation, which cannot save. Second, there are good works for which we were created to walk in. Paul explicitly tells us that we cannot boast in any work toward our salvation since we can only be saved by grace through faith. Justification is a gift of God; therefore, all of our boasting can only be in Him. Since we contributed zero effort and ability, we get zero glory.

And while the good works that we do in our daily sanctification require effort and work on our part, the prohibition on boasting applies to these as well. Paul clarifies this working in 1 Corinthians 15:10, saying: “But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.” Paul’s hard work was only possible by the grace of God within him. All of our good works are performed by God’s gracious working in us. Paul knew that to be true of himself, and he knew it to be true of the Philippians. Rightly then was Paul thankful for the Philippians to God.

Do you find this line of thought fair? Do you agree that God deserves the thanksgiving for your good works? In expressing your thankfulness to other believers, do you give thanks to them or to God for them? The implications of this thought may prove quite awkward to act out at first, but is it not worth it to give God the glory that is due to Him?


As Paul’s thought moves forward, he explains the avenue through which he expresses his thanksgiving to God for the Philippians: prayer. Notice how Paul connects his remembrance of the Philippians to his prayer for them. The apostle makes this connection to emphasize to the Philippians that he prayed for them as often as he remembered them. For Paul, prayer was not merely a routine to be completed in the morning and/or at night, nor was prayer a to-do item that earns us bonus points with God. Instead, prayer infiltrated his daily life. He likewise commands us to pray at all times (Ephesians 6:18) and without ceasing (1 Thessalonians 5:17). And because prayer so saturated his life, Paul gave a prayer of thanks to God each time he remembered the Philippians.

For many Christians, this kind of prayer may seem extreme or simply unachievable, but Paul will later in the letter urge the Philippians to imitate him and his example (3:17). This must be the type of life that we long to live: a life of constant communion with our God. If this sounds like a great burden, note that Paul made these prayers with joy. The apostle was able to pray without ceasing because he was not constantly battling against himself to pray. Prayer was for him a joy. He enjoyed and delighted in prayer.

Unfortunately, believers today often seem to want to find joy in prayer, but doing so is difficult because prayer to us is often more of a duty than a delight. We know we need to pray more, but the task can be incredibly daunting. Questions race through the mind. What is the best time to prayer? Where should I pray? Does posture matter in praying? What do I say? What happens if I say the wrong thing? Do I pray to the Father only, or can I pray to the Jesus and the Spirit as well? What’s the minimum time I should spend in prayer? Do I need to spend more time praying for others than I do myself? Soon they cease being questions, morphing instead into excuses.

How then should we pray?

And just as importantly, how do we learn to enjoy praying?

First, we must note that deliberate and private times of prayer are absolutely necessary for the Christian walk. While the Bible sets no strict time or time-limit for these times of prayer, it offers plenty of guides and content to help us shape these times. The most famous is, of course, the Lord’s Prayer, which is a wonderful, structured outline to pray through each day. Verses 9-11 also provide powerful direction for how we might pray. In fact, with a robust knowledge of the Scriptures, all of God’s Word may serve a guide for our times of focused and private prayer.

But, as have already suggested, prayer can and must leave the closet. In order to pray without ceasing, prayer must continue beyond times of focused, private prayer. We ought to pray these prayers whenever other believers come to mind (like Paul did with the Philippians), whenever we are stressed or anxious, whenever non-believing loved ones come to mind, or really anything else that can be brought to the LORD. Please don’t let this kind of praying intimidate you. They need not be long and lengthy. They can be as short and simple as, “Father, give me wisdom for making this decision” or “LORD, thank you for the fellowship within my community group.” This type of praying simply keeps dialogue with God throughout the day, acknowledging that He sees and controls everything and submitting ourselves to His will and kingdom again and again.

To use an imperfect analogy that nearly each of us can relate to: if prayer was a phone, established times of private prayer would be like phone calls and in-the-moment prayers would be like text messaging. In the same way that text-messaging cannot replace the depth of hearing one another’s voice, so in-the-moment prayers cannot replace deliberate times of prayer. But also just as texts can be sent in times when phone calls aren’t possible, so these quick prayers can be made in any circumstance.

But still none of this answer the question of how we can come to enjoy praying.

Unfortunately, there is no quick answer to this question. No multi-step program can increase our joy in communing with God; enjoyment of prayer can only come through knowing God more. And of course, we only come to know more of God through praying and reading the Scriptures. So we learn to enjoy praying by praying. Ultimately, when we begin both to practice and understand the beauty of having constant access to the Creator as our Father, we will also realize the joy of prayer. Little by little, we will come to have the same mentality of Thomas Brooks when he claims that “a man whose soul is conversant with God in a closet, in a hole, behind a door, or in a desert, a den, a dungeon, shall find more real pleasure, more choice delight, and more full content, than in the palace of a prince” (11).

What does your prayer life look like? Do you practice both private and constant prayer, and what does that look like? Do you enjoy praying? Is it a duty or a delight?


In verse 5, however, Paul cites a more specified reason for rejoicing in his prayers for the Philippians: their partnership in the gospel. The Greek word that is translated partnership here is frequently translated as fellowship or community. This word has tremendous theological implications throughout the New Testament.

It refers to the close communion among God’s people, the community that Jesus is forming by His own blood.

It is the fellowship that united church in Jerusalem after Pentecost (Acts 2:42).

It is the fellowship that marks us a being children of God: “But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin (1 John 1:7).

It is the same kind of communion that we now have with the Spirit (2:1).

It is the same participation that causes us to share in the sufferings of Christ that we might also be glorified with Him (3:10).

This partnership, fellowship, and community is, therefore, horizontal and vertical. It is our communion with Christ and with one another. It is the embodiment of the call to obey the Great Commandment, loving God and loving our neighbors.

But why exactly is this partnership so intrinsically rooted in the gospel?

Without a communion first with Christ, we cannot fully have community with each other. Why, you might ask? Being a community is hard work. In fact, because of sin’s dominance in the world, true community should be little more than a daydream. God designed us to need other people, but as we studied in Ecclesiastes 4, we repeatedly hurt and scar one another. Sin doesn’t just separate us from God; it also alienates us from our fellow humans. This, therefore, gives us another depth to the beauty of the gospel.

As we discussed in the previous text, the gospel (or good news) is that God forgives sins and makes us His children because of the sacrificial death of Jesus Christ. Although our sin alienated us from God and made us hostile in mind toward Him, Jesus reconciled us to God, making peace by the blood of His cross. By His death and resurrection, Christ bore the complete wrath of God in our place, while also freely giving us His perfect righteousness and obedience. By the cross and the cross alone are we reconciled to God our Father and now have communion with Him by the Holy Spirit dwelling within us. Such truth is enough to meditate on the goodness of God for all eternity.

However, the power of the gospel extends even beyond our relationship to God; it also repairs the damages of sin amongst each other. In the second chapter of Ephesians, Paul describes how the gospel destroys the “dividing wall of hostility” between the Jews and Gentiles (2:14). The strained relationship between these two groups is meant to essentially serve as an example of “if God can help these two, He can help everyone.” Or as Galatians 3:28 says, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” Also in Colossians 3:11, “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.”

Other than Paul (a Jew) and the Philippians (predominately Gentiles) being united in the gospel’s message, they were also united in its mission. For all believers, as with Paul and the Philippians, our partnership in the gospel is centered upon this mission: to spread the gospel to every nation. Such a mission unfolds from the reality that the gospel itself is a rescue mission. Jesus came to save us; now He sends us out to spread that message. Paul’s journey to plant churches was a literal mission to accomplish that goal. The establishment of a church in Philippi was a fruit of Paul’s mission. We are then told that the Philippians shared in Paul’s mission through some form of a gift (4:18). The gospel united them together in fellowship and then scattered them in partnership to spread the good news. These are the two essential and inseparable marks of Christian community.

On a church-wide level, how is a fellowship within our own congregation? Is it healthy or in need of growth? But how are we also partnering with other congregations (both near to us and abroad) to spread the gospel?

On a personal level, how are partners in the gospel? Which of your friends pray not just for your physical needs but for your walk with the LORD to deepen each day? Who is challenging you to be missional with your neighbors, your job, and your family?


Praying | Matthew 6:5-15


And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him. (Matthew 6:7-8)

Pray then like this:
“Our Father in heaven,
hallowed be your name.
Your kingdom come,
your will be done,
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from evil. (Matthew 6:9-13)


Jesus came to bring the kingdom of heaven to earth, making His disciples its citizens, and the Sermon on the Mount essentially provides a brief guide for how to live in God’s kingdom. Chapter five established the basics. The Beatitudes succinctly covered the characteristics that Christ’s followers should display. Next, Jesus presented His disciples’ purpose, being the salt of the earth and the light of the world. Finally, Christ discussed how the Old Testament applied within His kingdom, which He did by taking the Old Testament commandments from mere outward obedience to heart-level obedience.

Last week, we began studying chapter six, in which Jesus switches to a new area of focus. While chapter five ended with examples of how to truly obey the Law, this chapter focuses upon how to truly practice religious disciplines. Beginning with giving to the poor, Jesus takes religious piety to the heart-level as well by emphasizing the sinfulness of practicing our religion in order to be seen by others.

Jesus now moves into the topic of prayer. Like giving alms, Jesus first defines how NOT to pray before telling us how to properly pray. Two warnings are given to avoid in prayer. First, Jesus tells us not to pray to be seen before others, and second, He warns us against praying long, empty phrases in our prayers. In contrast to these missteps, Jesus urges us to pray in secret to the Father and to pray concisely, using His example of prayer, the Lord’s Prayer.

Read verses 5-6 and discuss the following.

  1. As with giving to the needy, Jesus warns against praying to be seen by others. What are some ways that we might be guilty of this today?
  2. In answer to the pride of being seen, Jesus urges His disciples to prayer secretly before the Father. Does this exclude ALL public praying? Why or why not?
  3. What is the significance of private, daily prayer?

Read verses 7-13 and discuss the following.

  1. Jesus’ second warning is against lengthy prayers that are effectively meaningless. What are some ways we might be guilty of this today?
  2. Jesus offers the Lord’s Prayer as a model for how our prayers ought to look. What is so significant about this prayer?

Read verses 14-15 and discuss the following.

  1. Picking up the thought from verse 12, Jesus gives us one final exhortation on prayer: forgive those who sin against you. How is the need to forgive others tied to our prayers?


  • Obey. Prayerfully evaluate your prayers. Do you pray in order to be seen by others? Are your prayers excessively lengthy? Do you have any outstanding forgiveness that needs to be given in your heart?
  • Pray. Use the Lord’s Prayer as a model for praying each morning this week.

Secrets of Successful Prayer

On Sunday, Paul Priest preached a great sermon on following verses from James:

If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.

James 1:5-8

 To guide your listening, he lists three main points from the text.

1. Prayer must be definite. We must ask.

2. Prayer must be dogmatic. We must ask in faith.

3. Prayer must be decisive. We must ask without doubting.

You can listen to the sermon by clicking here.

Power Through Prayer



Would you call yourself a prayerful Christian?

How much of your time do you give to prayer daily?

Do you enjoy praying?

Questions like these can be difficult to answer because honest answers might prove to be painful as we quietly hope that no one is really supposed to enjoy praying.

The reality is that prayer is a treasure of the Christian life, but like many treasures, it often isn’t sought after because the path leading to it is too difficult.

Fortunately, prayer is worth the effort. And E. M. Bounds is ready to urge us toward a deeper life of prayer.


Bounds’ book is largely focused on prayer and the pastorate. He argues throughout that great preachers must be men great in prayer, sternly warning against pastors who preach without a desperate reliance upon God. He calls these dead sermon, preached by dead men. Without God’s strength, the pastor can do nothing for the Kingdom of God, and without prayer, the preacher will not find God’s strength.

A great point of conviction between Bounds and myself is his insistence upon spending much time in prayer. Of course, he emphasizes that time spent in prayer is not a direct indicator of the prayer’s value. Short prayers are often required and are just as pleasing to God. However, if we truly treasure being made children of God in Christ, why would we not long to spend much time with our Father in prayer? Bounds concludes that if our faith does not cause us to desire prayer, “then our faith is of a feeble and surface type.”

If I could summarize Bounds’ ultimate goal with this book, I would suggest that it is to stir up our desires and affections for being alone with God in prayer.

Notable quotations

The Church is looking for better methods; God is looking for better men.

The preaching man is to be a praying man. Prayer is the preacher’s mightiest weapon. An almighty force in itself, it gives life and force to all. The real sermon is made in the closet. The man—God’s man—is made in the closet. His life and his profoundest convictions were born in his secret communion with God. The burdened and tearful agony of his spirit, his weightiest and sweetest messages were got when alone with God. Prayer makes the man; prayer makes the preacher; prayer makes the pastor.

We have emphasized sermon-preparation until we have lost sight of the important thing to be prepared—the heart. A prepared heart is much better than a prepared sermon. A prepared heart will make a prepared sermon.

Who should read it?

As stated in the summary, pastors appear to be the target audience for this book, and he certainly succeeds on that front. Power Through Prayer has become my first recommended reading for anyone who feels called by God to the pastorate.

But it is not a book for pastors alone. All followers of Christ are called to be faithful men and women of prayer, and the final few chapters, in particular, dive into the importance of churches being composed of prayerful people.

Why should I read it? 

Too many Christians think far too little about prayer. We give a few minutes to it in the morning, before bed, and before most meals. Bounds notes, “We are not a generation of praying saints. Non-praying saints are a beggarly gang of saints who have neither the ardor nor the beauty nor the power of saints.” This is because if we are failing to see the beauty of prayer, we fail to see the beauty of God. Prayer is a marvelous privilege that was bought for us by Christ’s death and resurrection. By His atoning blood, we are able to come near to God, who spoke galaxies into existence and created quantum mechanics, calling Him our Father. We should not pray out of obligation; rather, we ought to long for prayer out of our heart’s well of thanksgiving.

There are certainly better books worth reading on the mechanics or theology of prayer. But I have found no book greater than Power Through Prayer for passionately pleading for our hearts to desire being with our Father in prayer.


For Forgiveness

And forgive us our debts, 

as we also have forgiven our debtors. 

Matthew 6:12

This is simultaneously the most hopeful and heavy piece of the Lord’s Prayer. It is hopeful because Jesus is encouraging us to come to the Father to ask for forgiveness. The heaviness comes next, “as we also have forgiven our debtors.” As we petition God to forgive our sins, we must also forgive the sins of others. In order to truly understand this principle, let us breakdown what Jesus means by debts here.

Christ calls us to ask the Father to forgive our debts, presumably our debts owed to Him. But what debt do we owe God? The answer is a sin debt. Each one of our sins is committed in offense to God, who is holy and eternal. David, after committing adultery and murder, prayed to God, “Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment.” He knew, of course, that his sin hurt others, but he also recognized the greater truth that God was most offended. Sins against people are also sins against God, in part, because God made people in His image. Murder is the defiling of God’s image, and God takes direct offense. But even more than offense, sin is disobedience, the breaking of His commands. Sin is, therefore, an act of open rebellion against God, and the punishment, since God is eternal, must also be eternal. We rebel against the Infinite One, and we suffer an infinite punishment, a never-ending debt.

Fortunately, God answers this exceedingly bad news with good news. Though God could not simply forgive sin without the penalty being paid (Prov. 17:15), He provided a way to both maintain His justice and display His mercy and grace toward us. God came to earth, taking on human flesh, becoming one of us. He then lived a perfect life, entirely without sin (the first and only person to accomplish that feat). Even though He did not deserve death as we did, He willingly suffered death by crucifixion in our place. He took our debt upon Himself. The infinite God absorbed our infinite punishment at the cost of His blood. Jesus, therefore, ransomed our lives with His, and with His resurrection, He secured the sole right to forgive us of that debt.

We can only ask God’s forgiveness in Christ’s name and by His death and resurrection. There is no other means of forgiveness. But we must also be humble enough to accept forgiveness. We can easily fool ourselves into thinking that endless guilt is an act of humility; however, believing we are beyond forgiveness is actually arrogance and pride. Theologian R. C. Sproul writes, “When God promises us that He will forgive us, we insult His integrity when we refuse to accept it. To forgive ourselves after God has forgiven us is a duty as well as a privilege.”

But we must also go further. If we have been forgiven of our infinite debt by God, we also cannot withhold forgiveness of lesser sin debts that others owe us. Matthew 18:21-35 is a parable of a man who is forgiven of a gigantic debt and then refuses to forgive a much smaller debt. The man ends up being punished severely because of his lack of grace. Recipients of grace must also be givers of grace.

Meditate upon Matthew 18:23-35 and think of any people that you need to forgive. Consciously choose to forgive them, even if you must continue to choose forgiving them each day.

Pray for forgiveness of your own sins, asking the Lord for grace to turn away from committing those sins again.


For Provision

Give us this day our daily bread,

Matthew 6:11

 After praying for God’s name to be holy, for His kingdom to come, and for His will to be done, Jesus now leads us into praying for our needs. It is important that our needs come after praying for God’s work because it gives us the proper focus. Knowing that God’s name is holy, not our own, keeps us from becoming self-absorbed in our prayers. And it’s the same with God’s kingdom and will. Even though we now begin to pray for ourselves, we do so in light of God’s supremacy and sovereignty.

When Christ guides us to pray for our daily bread, He is describing our daily provision from God. Being altogether good and loving, God urges us to come to Him with our needs and cares. In fact, we are commanded many times to make supplication to God. Philippians 4:6-7 is perhaps the best known:

Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and minds in Christ Jesus.

Notice that Paul gives praying our needs to God as the antidote for anxiety. God desires for us to find peace in Him, trusting His lovingkindness towards us. He longs for us to walk in faith, not anxiety.

In this sense, making our requests known to God is really for our benefit. Jesus tells us that our Father “knows what you need before you ask him.” (Matt. 6:8) Thus, asking God for provision is not because He is forgetful; rather, it is because we are forgetful. Each day, we naturally begin to forget the grace and mercies of our Father, and we will take our lives into our own hands, paying little heed to God’s plan and will.

It’s what we do as humans.

We constantly forget that we need God.

So praying daily for God to provide for our needs is a means of remembering that we truly do need Him.

This is especially important today. No other society, past or present, has experienced the prosperity that we have. Even without considering the conveniences of electricity or A/C units, most of us have little fear of going without food. Granted, our budgets may not allow us to continually purchase the types of food we want most, but often the danger of hunger is still nothing more than an abstract concept to us.

Or maybe water is the better example. Though we have the most convenient, clean, and reliable water that has ever been available on a large scale, many live on the verge of dehydration from not drinking enough. Safe water is perpetually at our fingertips, and we simply forget to drink it (or replace it with various carbonated, flavored syrups).

Both of these blessings were mere fantasies for most people in Jesus’ day and throughout human history. Thus, the prayer for daily bread was a literal prayer for daily bread, as each day was a struggle to have enough food to survive.

Does this mean then that our access to food and water are sinful?

Not at all!

They are tremendous blessings of God, yet because they are so available, we easily forget that they are not guaranteed nor promised. Even if they seem to be perpetual, God alone keeps them so.

More than ever, praying for daily provision ought to remind us of our true source of sustenance.

Meditate upon the daily blessings that God has provided you and upon His grace and love in giving them.

Pray to God in thankfulness for His provision and joyfully bring your needs to the Father in prayer, knowing that “we may receive mercy and find grace to help in time of need.” (Heb. 4:16)



Pray Like This

Pray then like this:

Matthew 6:9a

How staggeringly wonderful that Jesus would present us with such a succinct and powerful model of prayer! Of course, the Lord’s Prayer is that model. Christ effectively delivered it to us as a guideline, a standard and parameter for how praying ought to look for His followers. This importance is clarified by Jesus Himself in the opening words: “Pray then like this”.

These four simple words can easily go overlook as we eagerly jump to the meat and potatoes of the matter; however, this opening statement is no less important than any other aspect of the Lord’s Prayer.

First, from these words, Jesus informs us that there is a correct way to pray. Just as we discussed previously, the disciples realized over the course of Jesus’ ministry that His prayers were effectual in a manner that they had never before witnessed. Jesus spoke to God as His Father, and God answered in spectacular fashions. He knew that the Father “knows what you need before you ask him (Matt. 6:8).” So Jesus made His prayers, knowing that the Father would not fail to accomplish His will, and by praying, Jesus sought to conform Himself to the will of the Father.

Second, since there exists a correct form of prayer, there must also be incorrect praying. It is most important for us to understand that not all prayer is really prayer, and because of this, not all prayer is effectual. After all, the Pharisees and Sadducees would also spend a great deal of time praying to God, yet their prayers seemed empty, regardless of the speaker’s eloquence. Jesus smashes the preconceived notions of prayer into rubble, giving a remarkably short prayer as the pattern for us to follow. A well-spoken prayer that is delivered to appear holy receives only the reward of being esteemed holy by others, but prayer that is made to the Father, seeking to do His will, is prayer that is truly holy and is truly prayer.

Third, we must remember that the Lord’s Prayer is a model. Jesus said to pray like this. The Lord’s Prayer is not a Christian mantra to be repeated endlessly to gain credit with God. Heartless repetition of these words is no more holy than the heaped “up empty phrases” that defined a hypocrite’s prayer. To be true, there is nothing wrong about praying the Lord’s Prayer word for word; however, if doing so is to be true prayer, it must come from the heart, not from bottomless replication. Instead, I believe that we ought to use the Lord’s Prayer as a basic outline for how we might structure our prayers, that we would be guided by Jesus’ example to pray regularly for God’s name to be made holy, for His kingdom to come, for His will to be done, for our daily provision, for forgiveness, and for strength to conquer sin. This is the approach we will take as we meditate upon each component of the Lord’s Prayer.

Meditate upon Jesus words: “Pray then like this.”

Pray to conform to Jesus’ example of praying.