Tag: prayer

The Pilgrim’s Playlist

How to Pray the Songs of Ascents

On By Cole NewtonIn Study Guides, The Songs of Ascents: The Pilgrim's PlaylistLeave a comment

Having concluded the Songs of Ascents, I will provide one final thought regarding them as a collection and how I have benefitted from praying through them as such. I have included a diagram to help visualize the connectivity of these fifteen psalms.

As I have stated, the Songs of Ascents were psalms that were sung by Jewish pilgrims traveling to Jerusalem for the yearly feasts and festivals. Since our final destination is dwell forever with God in New Jerusalem, these psalms obviously have much to say about life as a disciple of Christ, which is itself a pilgrimage. For the Christian, being indwelt by the Holy Spirit means that we are each temples of God. We are each miniature Jerusalems. Yet we are also awaiting the coming physical reality of New Jerusalem when Christ returns. And sandwiched between these two manifestations of Zion, each local gathering of Christians to worship God is also form of Jerusalem, a return to Eden, where heaven and earth meet, and God walks with man again. Hebrews 12:18-24 calls us to meditate upon the how these realities are presently real to us in Christ:

For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

By the blood of Jesus, the heavenly Jerusalem is a present reality for us, even though we still wait for its physical manifestation. I urge you, therefore, to pray through the Songs of Ascents with these layers of meaning in mind. Use them to prepare yourself for and to reflect upon Sunday gatherings. Use them to stir your longing for Christ’s return and the material reality of the kingdom of God. Use them to pray for heavenly eyes, even as you dwell in Meshech and Kedar.

Songs of Ascents Diagram

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Praying Like Paul | Philippians 1:9-11

On By Cole NewtonIn Philippians, SermonsLeave a comment

And it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.

Philippians 1:9–11 (ESV)

So far we’ve studied Paul’s opening words to the Philippians, considering how he praised God for their partnership in the gospel, how he was confident that God would keep them rooted in the gospel until the end, and how he yearned for the Philippians with the affections of Christ.

We now conclude this introductory paragraph with Paul’s prayer for his brothers and sisters at Philippi. The central request of the prayer is that their love would continue to flourish, as they also grow in knowledge, discernment, and are filled with righteousness. In short, Paul prayed for spiritual growth that would bear fruit in every aspect of their lives.

Tony Merida and Francis Chan make this important observation about Paul’s prayer here:

The details of this prayer serve as a table of contents or a preview of coming attractions for the rest of the letter. “Love” is addressed in a number of places in the letter (e.g., 1:16; 2:1-4; 4:1). Paul later speaks of being pure and blameless (2:14-15), of fruitfulness and righteousness (1:22; 3:6-9), about power through Christ (3:10), of the coming day of Christ (3:20), and of the glory of God (2:11). Further, the prayer for insight and discernment probably alludes to the need to handle the conflict mentioned in chapter 4 in an appropriately loving way. The request to approve the things that are superior may relate to his instruction in Philippians 3:8 to gain “the surpassing value of knowing Christ.” (36-37)

ABOUNDING LOVE // VERSE 9

The central theme of Paul’s prayer for the Philippians is found here: that your love may abound more and more. Every other phrase and clause within these verses builds upon this one idea. If Paul’s central aim is that the Philippians’ love might continue to grow, then the first question that we must consider before continuing onward is: what is love?

Even though love is universally felt and almost constantly referenced, love is notoriously difficult to define. As Tozer said, “We do not know, and we may never know, what love is, but we can know how it manifests itself, and that is enough for us here” (170). But how does love manifest itself?

Love is often referred to as an emotion, but it must also be understood as an action. Love is partly what we feel, but it is also what we do. Love is both an affection and an exercise. This dual nature of love can be witnessed in our present text. In verse 8, Paul described his affection for the Philippians, and in verses 10-11, his prayer is that their love would be manifested in good works. Paul’s prayer is that both the affections and good works of love would abound more and more. To this end, he prayed for the Philippians’ love to flourish.

Of course, Jesus is the greatest example of such boundless love. The Gospels give us many glimpses at the affections of Christ. While speaking to the rich, young ruler, we are told that Jesus loved him (Mark 10:21). As Jesus preached to the crowds, He had compassion on them because they were “like sheep without a shepherd” (Matthew 9:36). And perhaps the most famous example is Jesus’ weeping at the death of Lazarus (John 11:35).

But Jesus did not merely feel the affection of love; He also displayed love. His love for the rich, young ruler manifested in His revealing the ruler’s idolatry of wealth. His love for the crowds manifested in His teaching them (Mark 6:34). His love for Lazarus manifested in His raising him back to life.

Yet all of these examples are dwarfed by the cross. Christ told His disciples, “This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you” (John 15:12-14).

On the cross, Jesus displayed the epitome of this love by laying down His life for us, even while we were still sinners (Romans 5:8). Jesus calls us His friends and reveals the greatest form of love by dying on our behalf, even though we are continuous rebels against God. In Romans 5:7, Paul admits that someone might be willing to die for a good person. But we are not good people, and Jesus still chose to die for us. Our marvel at the cross, in many ways, directly correlates to the depth of our understanding of our sinfulness. In his eye-opening article, The Utter Horror of the Smallest Sins, Tim Challies explains the deepness of our depravity as evidenced by our “little” sins:

Our sinfulness is expressed not only in our desire to break God’s greatest rules but in our willingness to break even his smallest ones. And this is the utter horror of the smallest sins. They prove our hearts are so desperately wicked that there’s no area of life in which we won’t express our rebellion against God.

The indescribable love of God displayed on the cross comes to us in the midst of this blatant rebellion against Him.

Yet in these verses from John 15, Jesus also commands us to love one another. In fact, He goes so far as to claim that our friendship with Him is evidenced by our love for each other. The very heart of the Christian faith, therefore, revolves around love. God so loved that He died to save us (John 3:16), and we respond by loving God and each other (Matthew 22:36-40). Because love is so central to the faith, we cannot grow into maturity without growing in love. To abound more and more in love is to further and further walk in imitation of Christ (Ephesians 5:1-2).

With Knowledge & Discernment

Yet, as previously noted, love is more than simply an emotion; thus, Paul fittingly provides qualifying phrase onto his prayer: with knowledge and all discernment. The apostle wanted the Philippians’ love to affect the mind as well as the heart. For some, the pairing of love and knowledge may seem slightly odd. Remember, however, what kind of love and affection Paul expressed for the Philippians in verse 8: the affection of Christ Jesus. And this is the same love and affection that Paul is now praying for the Philippians here. But in order to love with the affections of Christ, we must first understand who Jesus is and how He loves. Therefore, knowledge is the key to loving properly. Without a proper knowledge of Christ, we cannot be certain that our love is actually imitating Him. Love without knowledge is like a car without a road. The knowledge of Christ forms the pathways by which the Spirit enables us to love like Christ. Love must always, therefore, be an exercise of both the heart and mind.

The concept of discernment is so tied to the first phrase of verse 10 that would be best to discuss them together.

DISCERNING & PURE // VERSES 10-11

In verse 9, we observed Paul’s prayer for abounding love in the Philippians, as well as his qualification that their love be jointly connected to knowledge and discernment. In verses 10-11, Paul declares what he prays will be the outcomes (or the fruits) of their abounding, knowledgeable, and discerning love.

Approve What Is Excellent

The first outcome for which Paul prays is that you may approve what is excellent. Approving what is excellent is the fruit of discernment. If knowledge is the possession of information, discernment is the ability to form wise decisions with said knowledge. Discernment, therefore, can be understood in two broad categories: being able to discern what is good from what is evil and being able to discern what is better or best from what is good. When Paul prays for the Philippians to approve what is excellent, both of these kinds of discernment can be easily applied.

The discernment of the Holy Spirit is needed to know whether or not an action that is not inherently sinful might be sinful for you. Drinking alcohol is one of the classic examples of this. The Bible clearly makes no prohibition on alcohol in general, only on drunkenness. Yet there are many factors that may lead a Christian to see drinking alcohol as going against their conscience, whether it is a familial history of alcoholism, past experiences, or simply personal conviction against drinking. Areas of personal conviction, such as this, require the ability to discern whether we are acting in faith: “for whatever does not proceed from faith is sin” (Romans 14:23).

This form of discernment may also apply to our ability to discern sound doctrine from false doctrine. John Chrysostom believed this to be Paul’s primary usage here: “He prays that they will not receive any corrupted doctrine under the pretense of love” (ACCS, 221). Such a tendency is no less present today than in days of Paul or Chrysostom. Especially over the issue of homosexuality, we have witnessed a multitude of churches abandon the clear teachings of Scripture on the pretense of love. Because doctrine shapes our understanding of who God is, we can never claim to adopt love at the expense of proper doctrine. Our love must be filtered through the lens of knowledge and discernment, approving what is excellent and disapproving what is corrupted.

Our ability to discern between what is good and what is better or best can be witnessed in Jesus. In Mark 1:35-39, Jesus is told by His disciples that everyone in Capernaum was looking for him, but Jesus replied that He needed to continue preaching in the other towns of Galilee. His healings were good, but they were only intended to authenticate His preaching, which was better. We must fervently pray for this kind of discernment as well, lest be like Martha, choosing temporal, lesser things over eternal, necessary things.

Pure, Blameless, & Filled

Yet approving what is excellent is only one piece of the puzzle. Because the temptation of sin is great, we can all too easily relate with Ovid’s confession: “I see the better and approve it, but I do not cease to follow the worse” (VII.20-21). Aware of this, Paul also prays for a second outcome to flow from their abounding love: purity, blamelessness, and being filled with the fruit of righteousness. In other words, Paul does not merely want us to choose what is right but to also do what is right. Each of these phrases here strike at the same core idea of living in a godly manner.

The fruit of righteousness could easily be linked with fruit of the Spirit in Galatians 5:22-23: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” Each of these virtues reflect the attributes, nature, and character of God; therefore, we live godly lives by embodying (or living out) these fruits. The righteous, or godly, life is a life lived in imitation of God, fulfilling our duty of being the bearers of His image. Paul rightfully then prays for a life filled with these fruits of righteousness.

The words Paul uses for purity and blamelessness here, however, are not his usual choices. Purity normally denotes the idea of untainted or without corruption. The purity of gold and other precious metals is measured by how free they are of other elements. Purity here, however, conveys the idea of being tested and judged genuine or, we might say, sincere. Paul has in mind someone who is not two-faced or acting out of ulterior motives. Gordon Fee comments on Paul’s word choice of blameless as follows: “Likewise, aproskopos is not Paul’s regular word for the idea of “blameless.” Ordinarily, as in 2:15 and 3:6, he uses a form of amemptos, a word denoting behavior that is without observable fault. But aproskopos has to do with being “blameless” in the sense of “not offending” or not causing someone else to stumble” (102). These word choices only further emphasize the communal aspect of verses 3-11. Our being filled with the fruit of righteousness is not simply an individual matter. We must make decisions in love, with knowledge and discernment, righteously avoiding ulterior motives and doing our best not to be a stumbling block for our brothers and sisters in Christ.

But also notice that Paul grounds this purity, blamelessness, and righteousness in a destination: the day of Christ. As in verse 6 the apostle expressed his confidence that God would complete the Philippians’ partnership in the gospel at the day of Jesus Christ, he now urges them to continue living godly lives in light of that Day. As we briefly discussed in our first study (and will continue to discuss in more depth), we are generally not in danger of being too heavenly-minded but of being to earthly-minded. Many fear that fixing our eyes on eternity will cause us to be absent from the present, yet the opposite is often true. Greater desires for heaven tend to create godlier lives on earth. Like Abraham or Christian in The Pilgrim’s Progress, we are each “looking forward to the city that has foundations, whose designer and builder is God” (Hebrews 11:10). Without our destination before our eyes, we risk living our entire lives as aimless. This is poignantly displayed in Alice’s Adventures in Wonderland by Alice’s question to the Cheshire Cat: “Would you tell me, please, which way I ought to go from here?’ ‘That depends a good deal on where you want to get to,’ said the Cat. ‘I don’t much care where–’ said Alice. ‘Then it doesn’t matter which way you go,’ said the Cat” (57). The coming of the Day of Christ orients both where and how we walk through this life. Everything we do must be done in the light of eternity.

To the Glory & Praise of God

Finally, Paul concludes his prayer with two clauses: that comes through Jesus Christ, to the glory and praise of God. Why does the apostle end by emphasizing that our righteousness, discernment, knowledge, and love must come through Christ and to the glory and praise of God? I believe it is because each of these virtues can be falsified and counterfeited.

Let’s examine righteousness first. Most people may think that righteousness always equals godliness; therefore, if someone is living a moral life, they must also be living a life approved by God. This belief is often a core tenant of nominal Christianity in the West, which is sometimes called moralistic, therapeutic deism. In this religion, morality and Christianity are nearly synonymous terms. Paul, however, did not promote this theology. In 2 Timothy 3:5, Paul warns his disciple to avoid those who have “the appearance of godliness, but” deny its power. Morality is not the same as godliness. Godliness certainly intersects morality, but ultimately, godliness is rooted in God, while morality can be rooted in anything. Most often, however, morality flows from self. We do good deeds in order to feel better about ourselves or to look better in the sight of others. These motivations may produce morality, but they cannot produce godliness. Thus, a righteousness that does not come through Jesus to the glory and praise of God is not true, biblical righteousness.

Likewise, love can be very easily counterfeited when God taken out of the equation. This is important to understand because I would argue that no biblical virtue is more imitated by culture than love. Songs repeatedly tell us that love is the highest virtue. Movements continually declare that spreading love is their ultimate goal. Indeed, love is often exalted to the status of divine. But this supreme exaltation of love is quite different from the biblical exaltation of love (1 Corinthians 13) because they derive from different sources.

Biblically, we are told that love comes from God because God is love (1 John 4:8), which is one of the most butchered phrase in all the Bible. This does not mean that God is exclusively love or that God is the same as love. Instead, it means that one of God’s chief characteristics and attributes is love. God defines love, and He perfectly embodies love because all love emanates from Him. All love is, therefore, to the praise and glory of God because true love can only come through Him.

Contrast this with the source of the worldly idea of love, which is most often self. Cultural love is defined by self, since there is no greater source of appeal. Because of this, elevating love as supreme is really a sly way of making the self supreme. If love is ultimate and I define love, what does that make me?

Let me emphasize that I am not denying the sincerity of this kind of love’s affections and actions. They may indeed be genuine and even sacrificial, but if the source is bad, then everything is corrupted. If God, being love, was represented as a person, then our display of biblical love would be like a portrait of Him, His image, but the worldly counterfeit would be a caricature of God. Neither a portrait nor a caricature is the object, but a portrait faithfully portrays the subject, while a caricature is a falsification. Even worldly love displays something of God’s character, but the image is ultimately twisted. The Source cannot be corrupted, but the image can. If our love does not flow from God as its acknowledged source, we will very likely display a broken and distorted image of His endless and steadfast love. Our love, therefore, must flow through Christ, to the glory and praise of God. Only then is will it truly be love.

A FINAL WORD ON PRAYER

Now that we’ve walked through Paul’s prayer for the Philippians, I want to take a few steps back in order to address the topic of prayer. Particularly, I would like to ask this question: Do you pray like this for your brothers and sisters in Christ?

Indeed, since the Philippians were likely undergoing persecution in some form or fashion, we might have expected Paul to pray for their endurance in Christ. Or because there were arguments and rivalries in the Philippian church, Paul could have prayed for their unity in Christ as His Body. Yet Paul prays for their love to abound more and more. This is a prayer of fundamental importance because it cuts to the heart of the Christian faith. If love is how we grow in maturity, then by praying for a deepening of love he also prays for growth in every way.

Of course, this isn’t to say that praying for other things is unimportant. Currently, my father-in-law is battling Stage-4 gastric cancer. We long for prayers for his strength and for his healing; however, the state of his soul is more important than the state of his un-resurrected body. Even if the LORD is gracious enough to heal his body, he will still see God face-to-face within a few decades. Praying that he would love the LORD with all his heart, soul, mind, and strength and love his neighbor as himself is far more critical than praying for his physical ailments. And the same is true of us.

Throughout Paul’s letters, we see that the apostle consistently prayed prayers like this one. Ephesians 3:14-19 is one of my favorites:

For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

Could not our lack of love for one another stem from our failure to pray like this? Will you, therefore, pray like Paul? Will you pray that the love of God would, by the Spirit, flow through ourselves and our brothers and sisters?

And may we do this continually. Paul prayed for it to abound more and more because the love of God has no limit. We must fight to never grow stagnant in our love, for there is always room for us to love more and more in light of the One who has loved us endlessly.

Partners in the Gospel | Philippians 1:3-5

On By Cole NewtonIn Philippians, SermonsLeave a comment

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.

THANKS TO GOD // VERSES 3

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?

JOYFUL PRAYER // VERSE 4

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?

PARTNERSHIP IN THE GOSPEL // VERSE 5

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?

Two Tasks

On By Cole NewtonIn Articles, Biblical LeadershipLeave a comment

But we will devote ourselves to prayer and to the ministry of the word.
Acts 6:4 ESV

In 1 Peter 5:2-3, pastors are given three commands which correspond to their three titles: shepherd the flock (pastor), exercise oversight (overseer), and be an example to the flock (elder). Each command is a different aspect of leading God’s people. Pastors lead by shepherding, overseers lead by overseeing, and elders lead by modeling. These are great overall ideas, but how does that look in the everyday? What are the primarily tasks by which a pastor shepherds, an elder models, and an overseer oversees? Acts 6:4 gives us the two most important tasks required of a pastor: prayer and the ministry of the Word.

As we will see when we study the responsibilities of deacons, the apostles within Acts 6 are acting as prototype elders of the church in Jerusalem, and within that text, they also establish the first seven prototype deacons. Therefore, the apostles’ resolve to commit themselves primarily to prayer and the ministry of the Word must also be the heart of every pastor. The entire purpose behind establishing deacons was to defend pastors’ ability to focus upon praying and ministering the Word.

Above all things, pastors must devote themselves to prayer and the ministry of the Word. That’s not to say that an elder does not have other tasks that must be done, but being devoted means giving unremitted attention to these two things. If he can do only two things, they are prayer and the ministry of the Word. People often have a multitude of expectations for what a pastor ought to do, but the Bible is clear that these two tasks must be first and foremost.

The Ministry of the Word

A pastor must be rooted in God’s Word. As an overseer, he oversees through the Word of God. As a pastor, he shepherds with the Word of God. As an elder, he models submission to the Word of God. As intimidating as being a young pastor can be, it also forces me to depend upon the Scripture. I simply do not have the life experience or the time-hardened wisdom to say many things that must be said. Fortunately, I have God’s Word, which is the only authority worth asserting.

For the importance of ministering the Word to others, we only need to turn to the life of Jesus. The primary focus of Jesus’ earthly ministry was preaching the gospel. This, of course, runs against what we tend to assume. Our minds first go to Jesus’ miracles, but He performed those miracles in order to demonstrate the authority of His preaching. Mark 1:35-39 tells of Jesus’ disciples informing Him of people in need of healing, but He says to them, “Let us go on to the next towns, that I may preach there also, for that is why I came out” (v. 38).

Furthermore in Mark 6 we find the account of Jesus feeding the five thousand. Verse 34 gives provides the background to that miracle:

When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep with a shepherd. And he began to teach them many things.

It is tempting to link Jesus’ compassion upon the crowd immediately to His feeding them; however, Jesus’ love for them was first displayed in His teaching them. They were lost sheep, so He shepherded them by teaching them the good news of the kingdom. Jesus, therefore, saw teaching as shepherding. This is even further enforced by Jesus command for Peter to feed His sheep in John 21:15-19.

The mark of teaching God’s Word is so important for a pastor that it is listed in the office’s qualifications (1 Timothy 3:2). Although there will almost always be teachers in the church who are not elders, the ability to teach God’s Word is a requirement for elders. To be more succinct, not all teachers are elders, but all elders are teachers.

Titus 1:9 reiterates this necessity while providing a twofold look at its practice:

He [an overseer] must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.

Three points must be made from this verse. First, the ministry of the Word means holding firm to the Word as trustworthy. Second, he must be able to give instruction in sound doctrine. Third, he must be able to refute those who contradict it. Instructing and refuting are the two arms of ministering the only Word that is entirely worthy of our trust. In shepherding terms, instruction is feeding the sheep, while refutation is protecting them. All pastors must feed the sheep by teaching the Scripture and drive away the wolves by rebuking false doctrine.

Prayer

The second task of an elder is prayer. Why is prayer a job requirement for an elder? Aren’t all Christians supposed to pray? The quick answer is yes. All Christians are certainly called to pray. But remember, elders are models of Christian maturity; therefore, a pastor should desire for all those in his church to pray like him.

If this does not humble a pastor, he should probably examine his heart. Few Christians, pastors included, are strong enough in their prayer to confidently tell a new Christian to pray like they pray. Elders, nevertheless, must model prayer.

This does not mean, however, that elders are the only models of prayer in a church. Specific ministries of intercession are sorely missing in most churches today. In fact, I would urge each Christian to grow in intercessory prayer throughout their life. Too many older believers become disheartened in their old age that they cannot do the ministries they once did due to physical constraints. Aging, of course, cannot be stopped; therefore, we should prepare for becoming warriors of intercessory prayer in the years where our bodies can no longer perform many of their former tasks.

Elders, though, should not only model prayer for the congregation; they should also pray for the flock of God. Personally, I use either physical notecards or the app, PrayerMate, to pray for every member of the church. Placing each family unit on a card, I pray for three to five cards each morning. While that system is not required of each elder, it does ensure that each member is being prayed for by his or her pastor on a regular basis. Without this system, I tend to only pray for those who I know are in present need of prayer, but as a follower of Christ, I do not want people to only pray for me whenever I am in visible need. I want to be prayed for at all times because I need prayer at all times! How then can I not do the same for the congregation?

The danger of prayer is that it is so easy to neglect. Since most prayer happens behind the scenes, a pastor can be readily convinced of the need to focus on more “important” and showy things.

In terms of importance, seemingly random needs will always come to the surface at the moment of prayer. Unfulfilled to-do lists come to mind with a renewed resolved to see them accomplished whenever one becomes ready to pray. But there is no work more important than prayer.

As for showy things, it is all to easy, as a pastor, for me to neglect prayer in favor of doing things that will be seen by others. For me at least, it’s rarely a means of stereotypcial boasting; rather, I often fear being viewed as lazy. Time spent in prayer, after all, is time not spent elsewhere. By working prayer into my schedule, I must set aside more “productive” and visible tasks.

The heart is ultimately at stake here. I prefer the hands-on work because it can be recognized and affirmed by others; prayer, however, is between God and I. Working for the approval of men is often the root cause of my procrastination of prayer. Prayer is work, but it is work without the recognition and affirmation of others. Since pastors live before the watching eyes of the congregation, God was certainly wise in pairing the public work of teaching with the private work of prayer. When I teach well, I risk taking the glory for myself, but knelt in true prayer, I can do nothing but give glory to God.

Prayer forces a pastor to remember that only the Holy Spirit can change hearts. Pastors need to always be reminded that God shepherds His people through them. God is the worker, and they are His instruments. They cannot do the work of shepherding alone; they need the empowerment of the Spirit.

Pray With All Prayer

On By Cole NewtonIn Articles, Western Meadows ValuesLeave a comment

With all prayer and supplication.
Ephesians 6:18 ESV

Paul’s next ALL statement is that we should pray with all prayer and supplication. Since supplication is a particular type of prayer, I believe that Paul means to use various kinds of prayer whenever we pray, with a special focus on supplication. Fortunately, throughout the Scripture, the authors display and model for us the multifaceted nature of prayer. Nowhere is this better seen than in the Psalms, which are themselves God-breathed song-prayers. Thus, I will briefly touch upon a few of the main types of prayer and then provide a list of Psalms that incorporate that type of prayer.

ADORATION

Adoration isn’t used much outside of saying that kittens are adorable, but biblically adoration is a great word to describe our worship of God. Adoration simply means to deeply love and respect someone or something in a worshipful way.

We worship and adore God by loving Him deeply, but in order to do this, we must first know who God is.

When Jesus’ disciples asked Him how to pray, Jesus gave them the Lord’s Prayer as a model for them to use. In this prayer, He taught His disciples to begin praying by focusing upon God.

Here are a few characteristics of God that can be seen within the Lord’s Prayer:

  • God is our Father, which means like a father, He loves us, wants what is best for us, and is willing to discipline us as needed.
  • God is heavenly, which means He is not physical nor living on earth.
  • God’s name is holy. Holiness means unique, set apart, distinct, or other. This means that God’s name is completely unlike any other name in all of creation.
  • God has a kingdom that is coming; therefore, God is also a king.
  • God’s will is done in heaven, and it will also be done on earth, which means that God is sovereign and in control.
  • We can ask God to provide for our needs, like having food to eat, which means that He loves us and cares for us.
  • We can ask God for forgiveness, which means that He is ready and willing to forgive us.
  • We can ask God to keep us from evil and temptation, which means that He is able to help us overcome our sins.

Notice that Jesus spends the first half of the Lord’s Prayer describing God and praying for His will to be done. Jesus worshiped God before He asked God for anything.

Jesus knew that prayer is not about our desires but about submitting ourselves to His will. God is not a genie, granting us our wishes. He is the Creator of everything who will do whatever He wills.

The best way to adore God in prayer and know His character is by reading the Bible, which is how God has revealed Himself to us. The Psalms in particular are filled with prayers of adoration, and there are dozens of small ones in the New Testament called doxologies.

Psalms of Adoration

Psalm 8, 19, 33, 34, 103, 109, 145

New Testament doxologies: Romans 8:38-39; 11:33, 36; 15:5-6; 15:13; Ephesians 3:20-21; 1 Timothy 1:17; 6:15-16; Hebrews 13:20-21; 2 Peter 3:18; Jude 24-25; Revelation 1:5-6; 5:12-13; 7:12; 22:20-21

 CONFESSION

Because confession is the pleading guilty to our sins before God, confession cannot be properly understood without first knowing what sin is.

The Bible gives a clear definition of sin in 1 John 3:4, “Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.”

Of course, John is not merely referring to city, state, or country laws; rather, he is talking about God’s laws, which are summed up nicely in the Ten Commandments.

But the problem does not end with simply being guilty of sin. In Isaiah 59:2, the prophet describes how our sins separate us from God: “But your iniquities [sins] have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.”

Notice how frightening is that last part: our sin stops God from listening to us!

We broke God’s laws, so we rightfully deserve His punishment and to be cut off from any relationship we might have had with Him.

But by the grace of God, even though sin earns us eternal separation from God and left us incapable of doing enough good works to fix it, Jesus Christ came to offer eternal life with God as a free gift instead.

Of course, believing the good news that Jesus came to save us from our sins does not mean that we stop sinning.

We continue to break God’s laws on a daily basis, and the gospel is not a get-out-of-hell-free card that we believe in once, continue to live in sin, and still go to heaven when we die.

The Bible calls us to continually kill the sin in our lives and to admit the sins we commit to God in prayer. This is called repentance.

When we repent, we confess our disobedience to God and strive to obey Him from now on.

Confessing our sins in repentance to God is so important that John uses it as a test to see if we are truly Christians: “If we say we have not sinned, we make him a liar, and his word is not in us.” (1 John 1:10)

Followers of Christ confess and repent of their sins to God, knowing that He will graciously forgive them because of Jesus’ death and resurrection for us.

Psalms of Confession

Psalms 32, 38, 51, 102, 130, & 143

THANKSGIVING

Most Christians probably agree that we should give thanks to God in our prayers, but why is that? By journeying through a few texts of Scripture, we should be able to get a brief look at what thanksgiving is and isn’t, and why it’s important.

The story of the ten lepers in Luke 17:11-19 is one of the most popular in the Gospels because of its lesson on thanksgiving.

Of the ten, only one returned to thank Jesus, which Christ equates with giving praise to God. Because they did not give thanks, they failed to praise God for healing them.

Some people have wondered how the other nine lepers could be so ungrateful, but I imagine that they were indeed very grateful.

Because it is a highly contagious skin disease, people with leprosy were exiled from normal society and forced to live in groups with other lepers. They were completely cut off from their friends and family, forced to die a slow death alone.

How could they not be grateful for being cured!

But Jesus did not fault them for being ungrateful; He faulted them for not giving thanks.

Ultimately, gratitude is feeling and giving thanks is an action.

Jesus never questioned how grateful the other nine felt. He only remarked that they did not give praise to God through giving thanks.

We, therefore, must understand first of all that thanksgiving is not the feeling of gratitude. If thanksgiving is not spoken, then we have not truly given thanks.

If Jesus equated giving thanks to praising God, why should we give thanks to God?

James gives us a pretty great answer to this question: “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.” (James 1:17-18)

Notice James’ wording: EVERY GOOD GIFT comes from the Father.

All of the good things in this world come from God.

As the Creator, He has given us the ground we stand on, the air we breathe, and the water we drink. Rain and sunshine, friends and family, meat and fruit, dogs and cats, everything comes from Him.

As our Savior, God declared His love for us by dying on a cross for our sins, allowing us to be called the sons and daughters of God.

This is why Paul wrote 1 Thessalonians 5:16-18: Rejoice always, pray without ceasing, GIVE THANKS IN ALL CIRCUMSTANCES; for this is the will of God in Christ Jesus for you.

Notice that Paul views thanksgiving as so important that he calls it the will of God for us.

God’s will for your life is for you to give thanks in all circumstances.

Because God has given us countless good gifts, we ALWAYS have something to give thanks for. There is no circumstance in life where we cannot thank God for something He has done for us.

Psalms of Thanksgiving

Psalm 27, 37, 42, 56, 100, 117, 136, 139, 145

SUPPLICATION

Supplication isn’t exactly the kind of word that comes up in everyday conversation, but even though it’s an uncommon word, supplication is probably the most common type of prayers that we pray.

Supplication simply means to make a request or petition, so praying a prayer of supplication is asking God to meet our needs or wants.

It can be tempting to feel uneasy about making requests to God after having discussed confessing our sins to Him, adoring Him in worship, and thanking Him everything. We might wonder why we should bother God with our small needs.

Fortunately, bringing our requests to God isn’t only something we are invited to do, we are commanded to do it: “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” (Philippians 4:6)

Paul commanded the Philippians not to be anxious but to bring their request to God instead.

Let’s think through this verse together for a bit.

What does it mean to be anxious, and why does Paul command us to pray instead?

Anxiety is excessive worry about something.

The Bible repeatedly tells us to trust God by taking our needs to Him instead of being anxious.

What kind of requests does Paul urge us to bring to God?

The answer is all of them. Paul commands us to bring all of our needs to Him in prayer. God as our Father invites us to bring everything to Him, no matter how small.

Before you get too crazy about bringing God your requests, it is important to remember that God is not a genie. He does not exist to grant our wishes, and He makes no promises about giving us everything we want.

Remember the Lord’s Prayer from Matthew 6:9-13. Before Jesus taught His disciples to pray for their needs, He told them to pray for God’s will to be done.

God’s will often doesn’t match our own, which can lead to God not answering our prayer (or really just telling us no).  This is ultimately for the best because God’s will is better than our will. God may deny our requests because what we want would actually be bad for us.

Can you think of anything that you wanted in the past but now know that it was best not to have?

We think we know what we need, but God actually knows what we need. It’s important for us to trust that He knows best when we bring our requests to God.

Psalms of Supplication

Psalm 4, 5, 25, 28, 54, 56, 77, 106, 130, 141

LAMENTATION

If you noticed, I just described a popular acronym for prayer, ACTS. While adoration, confession, thanksgiving, and supplication are certainly biblically mandated types of prayer, we must take care to understand that they do not encompass every form of prayer. In fact, there is one more type of prayer that often gets neglected, but it highly prevalent throughout the Scriptures: lamentations.

Praying a lamentation, or lamenting, is a form of bringing our trouble, sorrow, or suffering before the Lord. Too often, we feel uncomfortable about praying our sorrows or complaints to God for fear of being disrespectful. While fear of disrespecting God is healthy, God is also big enough to handle our questioning, and He is loving us to listen to our pain and confusion. As with all prayer, lamentations are best guided by Scripture, which help prevent us from praying unbiblical prayers.

Psalms of Lamentation

Psalm 12, 13, 44, 74, 85, 90, 137

Also, there is a book of the Bible called Lamentations that is composed of five prayers of lament.

Pray at All Times

On By Cole NewtonIn Articles, Western Meadows Values2 Comments

Praying at all times in the Spirit…
Ephesians 6:18 ESV

Paul begins his discussion on prayer in verse 18, and within this verse, we find four all statements made about prayer. So we will divide our study and view prayer through the lens of these four declarations on prayer.

The apostle first tells us to pray at all times in the Spirit.

It is worth noting that there is never an inappropriate time to pray. That may be incredibly obvious, but even so, I think it is still worth saying. Prayer is always appropriate.

After all, Paul encouraged the Thessalonians to pray without ceasing.

Wait a minute.

If ceasing means to stop, does this mean that we are supposed to pray continuously throughout the day? If so, how often does Paul intend? Every hour? Every minute? Every second?

How are we supposed to pray without ceasing?

Here is my suggestion at what Paul means: our entire day should be prayerful, though not always with words. Remember for a second what prayer is: communion, or communication, with God. Though we may not always use words, living our lives in fellowship and communion with God is living prayerfully.

The Bible frequently calls our lives with Christ a walk with Jesus, so perhaps walking is a helpful metaphor to use here as well. When I am walking somewhere with my wife, our conversations tend to be numerous but not necessarily constant. Even if there is a moment of silence, we are still together; we haven’t left one another’s presence.

I think Paul desires for us to have this kind of attitude of prayer throughout each day. Praying at all times means living our lives in constant fellowship and communion with God, and like walk with a friend, verbal communication will be frequent but not necessarily constant.

How then do we live prayerful lives?

Praying in the morning tends to be immensely helpful, as it sets the pattern for the rest of the day. Morning prayer is not a requirement, but it is a wise discipline. It doesn’t have to be anything lengthy or formal, just begin the day with prayer. Is there really a better way of beginning our day than by immediately coming to our loving Father in prayer?

We also need to address the final three words of our present phrase: in the Spirit.

To your disappoint or relief, please note that Paul is NOT describing the need to speak in tongues here.

In Romans 8, Paul describes the Holy Spirit’s role in prayer as being the One who enables us to call God our Father (8:15). The Holy Spirit guarantees us that we are children of God, and it is only by His strength that our prayers are able to reach the throne room of God.

This means that we could very much call prayer an act of the Trinity. We pray to the Father. The Spirit lifts our prayers into the presence of God. And the Father hears them as the prayers of His children only through the mediation of Jesus Christ.

In this way, true Christian prayer cannot be made outside of the Holy Spirit. We cannot come to God as our Father without the continuous power of the Spirit. If we do not pray with the Spirit at all times, it is only because we do not have the Spirit. Prayer in the Spirit is the regular, but powerful, prayer of a Christian.

Prayer as Warfare

On By Cole NewtonIn ArticlesLeave a comment

For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.
Ephesians 6:12 ESV

In his book, Let the Nations Be Glad, John Piper dedicates the second chapter to discussing the role of prayer in missions. He opens up the chapter like this:

Life is war. That’s not all it is. But it always that. Our weakness in prayer is owing largely to our neglect of this truth. Prayer is primarily a wartime walkie-talkie for the mission of the church as it advances against the powers of darkness and unbelief. It is not surprising that prayer malfunctions when we try to make it a domestic intercom to call upstairs for more comforts in the den. God has given us prayer as a wartime walkie-talkie so that we can call headquarters for everything we need as the kingdom of Christ advances in the world. Prayer gives us the significance of frontline forces and gives God the glory of a limitless Provider. The one who gives the power gets the glory. Thus, prayer safeguards the supremacy of God in missions while linking us with endless grace for every need.

Verses 10-17 give us the necessary context for verse 18, so it is important that we spend at least a moment discussing them. In a nutshell, Ephesians is primarily about how individual Christians come together to glorify God as the Church, and throughout the letter, we find how the Church ought to pray, how we ought to worship, and various other things. Within these verses, Paul teaches us how to fight, how to wage spiritual warfare.

In discussing spiritual warfare, we must be careful to avoid two equally damaging extremes.

On one end, we have (typically) charismatic Christians who can often make spiritual warfare a de facto primary doctrine. They can become obsessed with defeating Satan in Jesus’ name, and often even speak to Satan directly in order to rebuke him.

But you also have less charismatic denominations that err to the opposite extreme of rarely, if ever, mentioning spiritual warfare. We talk about of sin and struggles, but we don’t talk about Satan. We let God deal with him. Both extremes are harmful. Neglecting and making it the centerpiece of our walk with Christ are equally damaging practices.

This passage calls us, as followers of Christ, to war. We cannot neglect this truth. We are in the midst of a battle with stakes that are higher than any earthly war ever waged. Although all war is serious and devastating, World War II stands apart from others. The Nazis, armed with heinous ideals and brutal death camps, are difficult to rival when imagining the epitome of evil in the world. Thus, in many ways, World War II was a fight for the world’s soul. In that battle against evil, millions of soldiers lost limbs and millions more lost their lives.

Yet as grisly as that war’s spectacle was, it pales in comparison to the stakes of this war. In this war, people lose not merely their lives but their eternity. Victims of this war will spend an eternity cast out of God’s presence and under the outpouring of His wrath.

Christ came to bring His kingdom to earth. Historically, kingdoms often find themselves warring against other kingdoms, and Jesus’ kingdom is no different. All of creation falls under the realm of one of two kingdoms: the kingdom of God or the kingdom of darkness. There is no neutral ground. We are either soldiers for God or for the enemy.

This means that making disciples is spiritual warfare. If we are each a member of either the kingdom of God or the kingdom of darkness, then expanding God’s kingdom means bringing people out of darkness into light. Making disciples, the mission of each Christian and church, is also God’s strategy for waging war.

It is upon this thought that Paul launches into the subject of prayer. The full armor of God is necessary, but prayer is the force that makes the armor usable.

Without prayer, faith is not our shield.

Without prayer, the readiness of the gospel does not gird our feet like shoes.

Without prayer, we cannot properly wield the Word of God as a sword.

If we strip prayer out of its warfare context, we risk turning it into something that is biblically unrecognizable.