The Lord’s Prayer

Interlude: Teach us to pray.


interlude noun

in-ter-lude

1: an intervening or interruptive period, space, or event : interval

2: a musical composition inserted between the parts of a longer composition, a drama, or a religious service

3: a usually short simple play or dramatic entertainment


    Luke 11:1-4 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
    It is an interesting thought that prompted this question; how do we pray to God in a manner that is acceptable to Him? This thought is even more relevant when we consider God, how beyond comprehension He is, how different from mankind He is. What can mankind say that is worthy of God, or that God will hear?
    Pray = 4336 proseuchomai {pros-yoo'-khom-ahee} Meaning: 1) to offer prayers, to pray Origin: from 4314 and 2172; TDNT - 2:807,279; v Usage: AV - pray 83, make prayer 3, pray for 1; 87
    Seemingly, the simplest expression of God�fs people, prayer; is not that simple. Mankind�fs best efforts at righteousness are as disgusting dirty rags to God (Isaiah 64:6), how can mankind�fs prayers, or words be any better than their actions? How can we pray effectually to God?

    Rom. 8:15-27 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it. 26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
    Note the underlined verse. Note that the prayers of mankind are insufficient, and it is the Spirit that makes intercession for us with groanings that cannot be expressed in words. This does not mean that the people of God should not pray, God�fs people need to pray, and then pray some more. The problem is the limitations of the people made of the earth in communicating with the heavenly/spiritual God.
    The context illustrates the lack of understanding on the part of mankind when it comes to heavenly/things, and God.
    Verse 16: The Spirit is at work in the hearts of mankind, bearing witness with our spirit that we are the children of God.
    Note the Spirit in this discussion; from the first verse the Sprit, and heavenly things are part of this discussion. Actually this whole chapter addresses the two realms, the earthly and the spiritual.
     Romans 8:1-4 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Verse 17: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
    If children then heirs, if we suffer with Him. Note that there is no discussion of a physical manifestation of this relationship in this verse, or the following verses referenced above. This is a spiritual relationship at this time and until the revealing of the sons of God.
    Verse 18: For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
    Addressing suffering, which is in fact a warning, while being reassuring. All that will live Godly in Christ Jesus shall suffer persecution (2 Timothy 3:12), while on the earth, living in the body of flesh. But the glory that follows will make the suffering easily forgettable, when we dwell in the heavenly/spiritual realm.
    Verse 19: For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
The eager expectation of the creation, is patiently waiting for the revealing of the sons of God.
    This moves us deeper into to a discussion of spiritual, or heavenly things, that mankind cannot see nor understand. And this spiritual or heavenly realm is at the center of the rest of the discussion in the quoted scriptures. The things that God created are now portrayed as having a consciousness, that is, self-aware, through awareness of its surroundings (verse 21).
    It is strange that the earth/creation, came out of God and is part of the spiritual/ heavenly realm. On the other hand, mankind is considered to be of the earth, earthly, or the physical realm.
    Mankind is considered to be of the earth because that is the choice that mankind made. From the account of the garden of Eden, the suggestion is that Adam and Eve were of the heavenly realm, they saw and understood the things of that realm; but they chose the pleasures of the flesh over the spiritual/heavenly things.

    Verse 20-22: For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now.
    Has anybody heard the groaning of the creation, groaning caused by pain that is comparable to the pains of birth? Maybe a stretch, but one has to wonder if the groaning of creation are comparable to the groanings of the Spirit that cannot be uttered in verse 26? Groaning caused by pain does not of itself negate the question. Are they the same language?
    Groanings in this verse is a different word than verses 23 and 26. 4959 to groan together. A compound word, one part of which is the same as verses 23 & 26.

    Verse 23: And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
The children of God, those that have the first fruits of the Spirit, they also groan inside themselves. These children of God have a small part, a taste, of that spiritual/heavenly realm (verse 16); therefore, they have the longings associated with it, groaning within themselves. What are your thoughts on the adoption, the redemption of your body?
    Wonder if this groaning is related to the groanings which cannot be expressed in words (verse 26, same Greek word), are they speaking the correct language within themselves? A spiritual language?
    Verse 24-25: For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it.
    Again, the spiritual/heavenly realm is at the heart of this verse. Mankind is saved by hope, and you do not hope for the things that are seen, you hope for the things that are not seen with the eyes of the flesh. In other words, mankind is hoping for the heavenly/Spiritual things that they cannot see at this time, but they know that these things exist.

    Verse 26: Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
    As stated earlier. Note that the prayers of mankind are insufficient, maybe because mankind does not speak the heavenly/spiritual language. It is the Spirit that makes intercession for us with groanings that cannot be expressed in words. This does not mean that the people of God should not pray, God�fs people need to pray. The problem is the limitations of the people made of the earth in communicating with the heavenly/spiritual God.
    The extent of the involvement of the Spirit in the affairs of mankind is impressive and necessary, without the Spirit what hope does mankind have? Our prayers come before God in a manner that is acceptable to Him because of the intercessory work of the Spirit.
    The statement, Lord teach us to pray, and the heart that has asked such a question, are beautiful to behold.
    The context to the Lord�fs prayer also shows that Jesus gave other remarks regarding this question.
    Matthew 6:1-8 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. 5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
    Two things are discussed, but the same principle is applied. Alms and prayer are under consideration, and doing them as a private statement between the believer and God is the principle.
    The Lord's prayer is prefaced in the book of Matthew by the teaching of a private relationship between Father and child. The Lord�fs prayer should be looked at in the same way. Therefore the Lord�fs prayer is a private matter between Father and child, with the emphasis on the Father.
    It is worth consideration, that a family may speak to each other differently in private than they do in public. This principle could carry further to individual family members speaking of things in private discussion that they might not say in front of the rest of the family or community.
    There is no doubt of public prayer throughout the scriptures, of the assembly in prayer in one mind and one accord; but this might not be the time for certain subjects to be mentioned in public prayer, things that could be stated in private. But this is not really the point of the teaching about private prayer.
    Why then is the private setting an issue if public prayer is common? As always, the problem lay in the hearts of mankind, in pride, in the desire to be seen of men; to be praised or recognized by mankind, prayer should be as a private conversation, not a public attempt at praise. Therefore, when we pray, whether public or private, we should pray as if no other person were there, just the individual and God; pray as if it is God alone to whom we pray, and not to a roomful of people.
    Is prayer the time to reprove, rebuke, or exhort? No, unless you are reproving, rebuking, or exhorting God.
    What should prayer be about? God first.
    Lk. 18:9-14 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
    This is clearly an example of the things just discussed, the danger of public prayer verses private prayer. Pride, pride in prayer, how can it be? Is mankind (we) so shallow to not see what prayer is meant to be?
    At this time note one thing, and it is one thing that is in stark contrast to the Lord's prayer; the Pharisee prayed these things (thus) to the advantage of (with) himself.
    Thus = 4314 pros {pros} Meaning: 1) to the advantage of 2) at, near, by 3) to, towards, with, with regard to Origin: a strengthened form of 4253; TDNT - 6:720,942; prep Usage: AV - unto 340, to 203, with 43, for 25, against 24, among 20, at 11, not tr 6, misc 53, vr to 1; 726
    It is so much fun, whether you use the primary meaning, or the word that 4314 is primarily translates to. It could have been translated as; the Pharisee prayed these things ‘unto’ himself. Or, the Pharisee prayed these things ‘to’ himself. Or as noted above, the Pharisee prayed these things to the advantage of himself, or ... translated otherwise. But the words of the Pharisee bare out that he is speaking of himself, extoling his own virtues.
    Biblical prayer, that is prayer to God, should not be a tribute to self, self-worship, or self-adulation; if mankind is that great let him deliver himself. It is evident throughout the scriptures that mankind is nothing in comparison to God. And the child is not worthy of his Father, but the loving Father carries His children even though they are unworthy.

    A few words about this section: Prayer is a form of communication between God and mankind, is this really that simple? Creatures of the earth attempting to speak with a spiritual/heavenly being is problematic at the least. How could the ant communicate with us, or a worm? What is shared in common that allows for communication, what is shared in common between the earthly and the heavenly? Jesus, Jesus, Jesus.
    Mankind does not speak the language of God, apart from Christ Jesus, the groanings that no word can utter. So our Father sent the Spirit, the comforter, to help His people to communicate with Him. A further illustration of the love of God and our frailties, the frailties of mankind. Beware of foolish pride that is evident in too many ways in the people of God throughout the scriptures; pride is the reason that when you pray, whether in public or not, make sure it is just a conversation between you and God, even if spoken publicly.

    Prayer to God should clearly express, at the minimum, two things; the indescribable magnificence of God, and the unworthiness of mankind.