Proseuchomai* – to pray | City Church in Tallinn

Please note that all Biblical quotes, in this and all other lessons posted to Greek Thoughts, are from The Literal English Translation of the Bible produced by BTE Ministries – The Bible Translation and Exegesis Institute of America.

We continue today with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī**), which means “to pray.” It is a word compounded from the preposition pro/v (Strong’s #4314, pronounced prōs**) meaning “to” or “toward,” and the word εὔχομαι (Strong’s #2172, pronounced ū’ kō-mī**) meaning “to wish, to desire.”

From the beginning of this study, we have seen that the simple combination of these two Greek words does not give a complete understanding of prayer; and it has been necessary to biblically define the kind of desires and heart-condition required of believers as they address God. To this end, we first looked at teachings from the disciples and then focused on the foundational teachings of Jesus, as found in Matthew 6:5-14. We are now in the process of studying seven principles of prayer, as taught by Jesus in Matthew 6:9-13.

We found that the first three principles involve how we are to approach the Father; with an appreciation for who He is, asking for His name to be honored, desiring for His kingdom to come and for His will to be done “as in heaven also upon the earth.”

The next three are distinguished from the previous group because they have to do with asking for our needs. To date, we have studied the first two principles in this group; the need of daily bread, and forgiveness of our debts against God. In this lesson, we are going to study the third principal applicable to praying for our needs, how we are to pray in light of temptations from the evil one. It is the sixth principle of prayer, found in Matthew 6:13, and instructs us to depend upon the Lord, in order to keep from being drawn away from Him into temptation.

Matthew 6:9-13: The Principles of Prayer

9) In this way therefore you pray (προσεὺχομαι); Our Father, the One in the heavens, sanctify Your name;

10) Your kingdom come; Your will happen, as in heaven also upon the earth.

11) Give to us today our daily bread;

12) and forgive us our debts as we also are forgiving our debtors.

13) And do not allow us to be led (εἰσφὲρω) into temptation (πειρασμὸς), but deliver us from the evil one.

The first part of this prayer principal is to ask that the Lord not allow us to be led away. The Greek verb for “allow us to be led” is εἰσφὲρω (Strong’s #1533, pronounced ās phĕr’ ō), which means “to be led into” or “to be carried into.” Since the mood of a verb is an important factor in translating and understanding how a word is translated, it is important to know that this verb is in the subjunctive mood, which designates a possibility or probability. When used with the negative particle^F1 in a prayer, this subjunctive is called the permissive subjunctive. The petitioner is asking of the one to whom he/she is praying that He not allow or permit him/her (the petitioner) to be led or carried away into temptation.

The Greek word for temptation is πειρασμὸς (Strong’s #3986, pronounced pā răs mōs’) and means “temptation” or “trial.” Its root word, πεῖρα (Strong’s #3984, pronounced pā’ ră), means “to experience” and is used for both good and bad experiences. Therefore, πεῖρα is used for either a temptation or for a trial, and its appropriate meaning within a verse must be determined by its context and agreement with other scripture.

Viewing Matthew 6:13 in light of other scripture, we turn to James. Although he uses the same word earlier, in James 1:2, to teach that God does design trials (as correctly translated in the NKJV) for His disciples to go through, James’ subsequent verses clearly show that God tempts no one:

James 1:13-14
13) Let no one while being tempted say, ‘I am being tempted of God.’ For God is without capacity to be tempted by evils, and He Himself is tempting no one;
14) but each one is being tempted by his own lusts by being drawn out and being seduced.”

Later in the earthly life and ministry of Jesus, Luke records that Jesus went to the Mount of Olives, as was His custom and His disciples followed Him. Luke 22:40 says, “And after having arrived at the place, He said to them, ‘Pray in order that you should not enter^F2 into temptation.’” Here, before Jesus went to the cross, He reiterates the teaching He had given to the disciples as Matthew recorded in Matthew 6:13they must continue to pray so that they will not enter into temptation. In light of these scriptures, Jesus, in Matthew 6, would not have been teaching His disciples that God was the one responsible for leading them into temptation and that they should be asking Him not to do it.

Now we need to consider the context of πειρασμὸς within Matthew 6:13 itself. We have only to consider the next line of the text wherein Jesus instructs the petitioner to pray that the Father deliver him/her from the evil one. This tells us that the allurement originates from the evil one. Therefore, πειρασμὸς is translated “temptation” because it is clearly not referring to a trial designed by God; but is instead referring to temptation originating from the evil one, which has the design of drawing one away from God.

The Lord teaches this principal of prayer to emphasize that believers must realize they are unable to control themselves when in temptation and that they are to pray to the Father, confessing their dependence upon Him, asking that He not permit them to be carried away by temptation when it comes. It is a prayer of confessed spiritual weakness and total dependence upon the Father.

Next week, we will continue to examine Jesus’ teaching as we study the seventh principle of prayer, from Matthew 6:9-13.

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* PROSEUCHOMAI is the English font spelling of the Greek word [gree]proseu/xomai[/greek].

**English pronunciation guide for Greek words: āle, ăm, ärm; ēve, ĕnd; īce, ǐll; ōld, ǒdd, whö; ūse, ŭp

F1: In grammar, a particle is a short, indeclinable part of speech.

F2: The infinitive of purpose used with the negative μὴ͂εἰσελθεῖν, “not to enter,” is translated by διὰ͂νὰ͂μὴ͂εἰσὲλθητε, “in order that you should not enter.”

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PROSEUCHOMAI* – Part 17 – εχηγεομαι (Strong’s #1834) To pray

Today we conclude our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī**), which means “to pray.” It is a word compounded from the preposition πρὸς (Strong’s #4314, pronounced prōs**) meaning “to” or “toward,” and the word εὔχομαι (Strong’s #2172, pronounced ū’ kō-mī**) meaning “to wish, to desire.”

The next three are distinguished from the previous group because they have to do with asking for our needs. These include; the need of daily bread, the forgiveness of our debts against God, and asking that God not permit us to be carried away by temptation when it comes.

In this final lesson on prayer, we are going to study the seventh prayer principle, as found in Matthew 6:13.

Matthew 6:9-13: The Principles of Prayer

9)In this way therefore you pray (προσεὺχομαι); Our Father, the One in the heavens, sanctify Your name;

10) Your kingdom come; Your will happen, as in heaven also upon the earth.

11) Give to us today our daily bread;

12) and forgive us our debts as we also are forgiving our debtors.

13) And do not allow us to be led into temptation, but deliver us from the evil one. Because Yours is the kingdom and the power and the glory forever.^F1 Amen.

The seventh and last principal of prayer is embodied in the doxology, the acknowledgment that the believer is praying to the One who has the capability of answering prayer. In this, the petitioner is acknowledging three things: First, that this prayer (the one prayed according to the principles presented within this model) will be honored, because God’s kingdom is in operation and everything is being done by God for His kingdom purposes. Second, that God has power. The Greek word used here is δὺναμις (Strong’s #1411, pronounced dö’ nä mǐs), from which the English word dynamite is derived. However, the Greek word denotes something that is more than just powerful; it comprehends ability and capacity as well. Therefore, the believer’s prayer acknowledges that God has the ability to rule the purposes of His kingdom here on earth and the capacity to provide the necessities requested. Third, that the glory belongs to God, both now and forever. The Greek word translated “glory” is δὸξα (Strong’s #1391, pronounced dō’ xsä) and, like its Hebrew counterpart, denotes something of substance or quality, therefore defining someone or something honorable. The believer is to acknowledge that in everything God alone receives honor and glory. To ask for God’s glory is to ask that the very substance and honor of God be revealed and magnified, not only in His response to prayer, but for all of eternity.

In Matthew 6:7-9, the Lord tells the disciples not to pray repetitiously, as non-believing religious people do; instead, they are to pray according to the principles He models for them. This provides the understanding that the prayer model given here in Matthew 6:9-13 is not given for verbatim repetition, as if it could be used to initiate some kind of spiritual magic, but is instead given as an expression of the principles of prayerthe means through which one can express submission to the Lord’s kingdom and will, while trusting Him to provide the necessities for each day.

The doxology at the end of this prayer request acknowledges the Lord’s kingdom, expresses the understanding that He has both the capability and power to provide for His people, and recognizes that everything is being done for His glory, both now and forever.

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* PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle, ăm, ärm; ēve, ĕnd; īce, ǐll; ōld, ǒdd, whö; ūse, ŭp

F1: This doxology is not found in many of the ancient manuscripts, but is in present in the Textus Receptus. It appears to have been brought over from the prayer of David found in 1 Chronicles 29:11. It is included in Jewish prayer, and is used by Protestants who pray this prayer. For these reasons, we have included it here and are studying it as an expression of a principle vital for the believer’s life.

PROSEUCHOMAI* -εχηγεομαι – to pray

This week we begin a study of the word προσεὺχομαι (Strong’s #4336, pronounced proseuchomai), which means, “to pray.” Προσεὺχομαι is a word compounded from the preposition πρὸς (Strong’s #4314, pronounced pros) meaning “to” or “toward,” and the wordεὔχομαι (Strong’s #2172, pronounced euchomai) meaning “to wish, to desire, and to pray.”Εὔχομαι is used in the New Testament to express a wish, which is its basic, root meaning. Paul said, concerning his fellow Israelites, “I myself was wishing (εὔχομαι) to be cursed from Christ on behalf of my brothers, my fellow countrymen according to flesh” (Romans 9:3). Here Paul is expressing his continual wish: that he would be cursed (separated) from Christ (if possible), so that his countrymen according to flesh would be saved. In 2 Corinthians 13:7, he says, to the brotherhood in Corinth, “But I wish (εὔχομαι) to God that you would do^F1 not any evil. Not in order that we might appear approved, but in order that you might do the good, and we might be as reprobates.” He goes on to say, in verse 9, “For we rejoice whenever we might be weak and you might be powerful. But we wish (εὔξομαι) for this also, your mending.”

In one of the more familiar, and often misunderstood, biblical passages dealing with prayer, John expresses his desire that Gaius might prosper in all that he does (3 John 1:2): “Beloved, concerning all things I wish (εὔχομαι) that you would prosper^F2and would be in health^F3 according as your soul is prospering.” This prayer request of John’s is not presented as a promise, but is rather a prayer expressing John’s wish or desire as seen through the use of εὔχομαι. John wishes that Gaius, “would prosper and would be in health.” The word for prosper” is εὐοδὸω (Strong’s #2137, pronounced euodoo) meaning “to have a good journey.” This Greek word does not represent wishing for material or financial prosperity. It is used here to express the wish that the physical circumstances of Gaius might go well.

The second part of John’s expressed desire is that Gaius be in good health. As is indicated in this letter, Gaius is a beloved brother, who is a blessing to many visiting, itinerant preachers. He houses them, gives them provisions, and then sends each one of them on to their next destination. So John wishes that Gaius might have not only good traveling circumstances, but good health as well; presumably so that his ministry is unhindered.

The end of John’s wish, “according as your soul is prospering,” has been taken by many in the Church today to mean that a believer’s wealth and health are based on the prosperity of their soul. This particular teaching holds that prosperity, whether of wealth and/or health, is a barometer indicating the condition of a person’s soul. In other words, a person’s suffering, whether from financial and/or health problems, is an indicator of the poor condition of that person’s soul. The teaching, however, expresses the opposite of what this Bible verse is actually saying; something easily understood when one realizes that the verse is made up of an inversion. Notice that the end of the verse literally says, “according as your soul is prospering.” Gaius’ soul is already prospering; so John is praying his wish for Gaius’ circumstances and health to also prosper, so that he (Gaius) can continue to be a blessing to others.

When the preposition πρὸς (to or toward), is placed in front of εὔχομαι (to wish, to desire), it’s meaning becomes “to pray.” The preposition πρὸς indicates that a person’s wish or desire is expressed to or toward someone, and in the New Testament that someone is God. Therefore, the fundamental essence of prayer, when a believer prays, is that he/she is expressing his/her wish or desire to God.

In the next few lessons, we will study how answered prayer is guaranteeddepending on what a person’s expressed wish or desire is.

*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

F1: The infinitive of result ποιῆσαι, “to do,” is translated νὰ͂ποιῆτε, “that you should do.”

F2: The infinitive of result εὐοδοῦσθαι, “to prosper,” is translated νὰ͂εὐοδοῦσθαι, “that you should prosper.”

F3: The infinitive of result ὑγιαὶνειν, “to be in health,” is translated νὰ͂ὑγιαὶνης, “that you should be in health.”

This week we continue our study of the word προσεὺχομαι (Strong’s #4336, pronounced proseuchomai), which means, “to pray.” It is a word compounded from the preposition πρὸς(Strong’s #4314, pronounced pros) meaning “to” or “toward,” and the word εὔχομαι (Strong’s #2172, pronounced euchomai) meaning “to wish, to desire.”

Last week we studied how εὔχομαι is used in the New Testament to express a wish, which is its basic, root meaning. The following expressions of the Apostles are given as examples of this:

Paul

Romans 9:3: Paul said, concerning his fellow Israelites, “I myself was wishing (εὔχομαι) to be cursed from Christ on behalf of my brothers, my fellow countrymen according to flesh.”

2 Corinthians 13:7: To the brotherhood in Corinth, he said, “But I wish (εὔχομαι) to God that you would do^F1 not any evil. Not in order that we might appear approved, but in order that you might do the good, and we might be as reprobates.”

2 Corinthians 13:9: Paul goes on to say, “For we rejoice whenever we might be weak and you might be powerful. But we wish (εὔχομαι) for this also, your mending” (vs. 9).

John

3 John 1:2: John expresses his desire that Gaius might prosper in all that he does: “Beloved, concerning all things I wish (εὔχομαι) that you would prosper^F2 and would be in health^F3 according as your soul is prospering.”

This week, we begin an exploration of the biblically correct wish or desire (εὔχομαι) that should be present in Christian prayer; because this element is what guarantees God’s answer. First understand that when the preposition πρὸς, “to” or “toward” is placed in front of εὔχομαι, “to wish, to desire,” the compound word’s meaning becomes “to pray.” Therefore, the fundamental meaning of prayer is that a believer is expressing a wish or desire to God. While praying to God does not cause confusion and misunderstanding, praying according to one’s own wish or desire does. Our text for this week is 1 John 5:14-15.

1 John 5:14-1514)And this is the confidence which we have toward Him, that if we should ask anything according to His will, He is hearing us.

In this verse, John states that God is hearing our prayers, thereby giving a factual guarantee and basis for confidence toward the Lord; but this guarantee is predicated upon the stated condition: “…if we should ask anything according to His will.” This phrase is expressed in the Greek text as a conditional clause meaning “if our wish and desire is to ask anything to be done according to His will.” Therefore, this text means that God will always answer a prayer expressed from a wish or desire for the Lord’s will to be done. And, according to the present active indicative form of ἀκοὺω (Strong’s #191, pronounced akouo) meaning “to hear,” this promise is not for the future, as in He will hear us, but is for the present; because that part of the verse is literally rendered “He is hearing us.” Therefore, if we ask for the Lord’s will to be done in any circumstance or situation, we can have confidence that He is presently hearing us.15)And if we know that He is hearing us, whatever we should ask, we know that we have the requests which we have asked from Him.

John goes on to say that if we have confidence He is hearing us (repeating the factual, present, on-going activity of God), then we know we have the requests we have asked from Him. The term “we have,” from the Greek word ἔχω (Strong’s #2192, pronounced echo), is also in the present active indicative form, which expresses present fact. Therefore, this fact, that we presently have our requests answered, is based upon the condition that we know the Lord is presently hearing us.

John presents that there are two phases to the prayer that is guaranteed an answer from God. First, he says that believers can have confidence that God is hearing our prayers, if the condition of asking according to His will is met; so the question becomes, “How can we know what the will of the Lord is, so that we can pray accordingly?” The point of the text is that we often don’t know what His will is, so the condition given does not refer to our knowledge of His will, but to our wish/desire to have prayers answered according to the His design and plan, rather than according to our own design or plan.

The second phase of prayer is based upon the first desiring that He answers our requests according to His will. When that first phase of prayer is correct, we know that we, in the present, have His answer to the requests we have made. This is usually where problems begin for believers. While it is always easy to accept an improvement in a situation after having prayed for the Lord’s will to be done, it can be difficult to accept that our prayers have been answered when our present situations continue or even get worse, difficult to accept that what is happening in the present is the Lord’s will and answer to our requests. Too often we assume that our prayers will be answered according to our own expectations and this biblically incorrect assumption can set us up for deception.

Unfortunately, the misconceptions or unwillingness of many believers to accept the Lord’s will allows false teaching on prayer to infiltrate the Body of Christ—heretical doctrine that teaches believers how to “be in control of their circumstances” so that things will turn out the way they want them to. Obviously, the wish and desire of such prayer is not that the Lord’s will be done, but that the will of the person praying be done.

It takes faith to express a wish or desire that the Lord’s will be done, but every aspect of the Christian life is about faith: It takes faith to trust the Lord for who He is; It takes faith to believe that He is active, present and in charge; It takes faith to believe that He alone knows what is best for each and every one of us. “But without (separate from) faith it is impossible to please God, for it is necessary that the one approaching God should believe that He is (exists), and that He becomes a rewarder to the ones seeking Him out” (Hebrews 11:6).

Next week we will continue to explore, from James 4:1-4, how answered prayer is guaranteed, depending upon what a person’s underlying wish or desire is.

*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

F1: The infinitive of result ποιῆσαι, “to do,” is translated νὰ͂ποιῆτε, “that you should do.”

F2: The infinitive of result εὐοδοῦσθαι, “to prosper,” is translated νὰ͂εὐοδοῦσθαι, “that you should prosper.”

F3: The infinitive of result ὑγιαὶνειν, “to be in health,” is translated νὰ͂ὑγιαὶνης, “that you should be in health.”

This week we continue our study of the word προσεὺχομαι (Strong’s #4336, pronounced proseuchomai), which means “to pray.” It is a word compounded from the preposition πρὸς(Strong’s #4314, pronounced pros) meaning “to” or “toward,” and the word εὔχομαι (Strong’s #2172, pronounced euchomai) meaning “to wish, to desire.”

James 4:1-41)Where do wars and fightings come from among you? Are they not from here, from out of your pleasures warring in your members?

James begins this section by asking his readers to consider the source of their contentions. He points out that the source is pleasure-seeking desires emanating from the members of their physical bodies. The Greek word translated “pleasures” isἡδονὴ (Strong’s #2237, pronounced haydonay), from which the English word “hedonism” comes.
2) You desire, and you do not have; you kill and are jealous, and you are not able to obtain; you fight and you war and you have not because you do not ask;

James says that they desire and do not have; they kill (meaning that they assassinate the character of others) and are jealous, but are still unable to obtain what they want. Then he says that they do not have because they do not ask. James is pointing out the difference between striving to satisfy one’s own hedonistic desires and asking God for something in prayer.3)you ask, and you do not receive, because you ask wrongfully, in order that you might spend it in your pleasures.

James continues, saying that they even ask in prayer and still do not receive. The reason he gives for this is that they are asking with the wrong motive and desireto feed and satisfy their hedonistic desires.4)You adulterers and adulteresses, do you not know that the friendship of the world is hostile against God? Whoever therefore should decide to be a friend of the world is being established as an enemy of God.

James calls those who pray with hedonistic motives and desires “adulterers and adulteresses,” because they are committing spiritual adultery against Godin that anyone deciding to be a friend of the world is actually establishing himself as an enemy of God. This teaching is in accord with what Jesus said in Matthew 6:24, “No one is able to serve two lords; for either he will hate the one, and will love the other; or he will cleave to one, and he will despise the other. You are not able to serve God and mammon.” The Greek word translated “you are not able” is δὺναμαι (Strong’s #1410, pronounced dunamy) and means, “capacity.” Jesus is saying that God made us with the capacity to serve only one lord or master. Therefore, we cannot serve Christ while striving for personal gain or the things of this world.

A person’s reason, purpose, and goal comprise that person’s motive for prayer; and motive determines whether the person is striving to satisfy hedonistic desires or is surrendered to Christ for His service. James specifically teaches that the underlying motive (the wish and desire) of a person’s prayer determines whether or not it will be answered. If a person prays for the purpose of satisfying fleshly desires, that person will not receive what he wants from God. James calls this “asking wrongly.” His teaching makes it clear that the only prayer answered is that which comes from a desire for the Lord’s will to be done.
Next week we will continue this study, focusing on the wish and desire of the double-minded man. Our text will be James 1:5-8.

This week we continue with the fourth part of our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī), which means “to pray.” It is a word compounded from the preposition πρὸς (Strong’s #4314, pronounced prōs) meaning “to” or “toward,” and the word euâxomai (Strong’s #2172, pronounced ū’ kō-mī) meaning “to wish, to desire.”

In past articles we have seen that εὔχομαι is used in the New Testament to express a wish; and that this is its basic, root meaning. Examples of its use are found in the writings of both Paul (Romans 9:3; 2 Corinthians 13:7; 13:9) and John (3 John 1:2). We also looked specifically at1 John 5:14-15, in order to understand how εὔχομαι is used in prayer to God. We learned that God’s answer to prayer is guaranteed only if the believer’s wish and desire is for the Lord’s will to be done. Last week we saw this principle supported in the teaching of James, specifically in James 4:1-4. In these verses, James presents that those who pray with underlying motives of fulfilling hedonistic desires will not receive answers to their prayers; because they are actually committing spiritual adultery and are positioning themselves as enemies of God. This week we return to James to study the details of how a double-minded man functions. Our text is James 1:5-8.
James 1:5-85)Now if anyone of you is lacking wisdom, let him ask from the God giving to all generously, and not reproaching, and it shall be given to him;

In verses 2-4 of this chapter, James presents that the development of a believer’s faith is worked out in trials, so that the believer can become mature and completenot lacking in any area of life. Then, in verse 5, James states, “if anyone of you is lacking wisdom, let him ask from God…” Many people highlight verse 5 and present wisdom as something God drops out of heaven to anyone who asks for it; however, verse 5 is a continuation of verses 2-4 and must be understood in the context of those preceding verses. The key word connecting the thought from verse 4 into verse 5 is the Greek word λεὶπω (Strong’s #3007, pronounced lā’ pō), which means “to lack, to be destitute.” In verse 4, James states that the testing of a believer’s faith is to mature and complete him/her in every area of life so that he/she is not “lacking” in anything. In verse 5, James continues this thought by saying, “If anyone of you is lacking wisdom…” James is teaching that anyone wanting wisdom can just ask God, who is giving to everyone and does not reproach; but, when kept in context, we understand that the wisdom God gives is gained through the experience of trials. Properly taken together, these verses show that wisdom is the perception of life from the Lord’s perspective, and that one must go through a series of trials in order to experience the Lord and His sustaining power, thereby gaining God’s perspective. Succinctly stated, wisdom is gained from experiencing the Lord Himself through the various situations of our lives.6)but let him ask in faith, nothing doubting; for the one doubting has been like a wave of the sea being driven by the wind and being tossed;

In verse 6, James gives further instruction on how to ask for wisdom; we are to ask “in faith, nothing doubting.” This instruction agrees with the principles of prayer found in 1 John 5:14-15. In these verses, John teaches that believers can have confidence that the Lord hears our prayers if we ask according to His will. John also teaches that once we know that the Lord is hearing us (because we have asked for His will to be done); we then can know that we have the petitions we have asked of Him. The phrase “we have” (from 1 John 5:15) is in the present tense meaning that presently and currently we have the answer to our prayers. (See Part Two of this series for a complete teaching on these verses.)

These same principles are taught by James in our current text; if we lack wisdom, we are to ask from God, but we are to ask in faith. To comprehend what James means by asking “in faith,” we must understand his next words, “nothing doubting.” The Greek word translated “doubting” is διακρὶνω (Strong’s #1252, pronounced dē-ă-krēn’ ō), which means “to analyze” or “to distinguish.” In our text, it represents the person who analyzes a situation and becomes doubtful as to whether the Lord is going to answer prayer in the right way. By analyzing the situation, the one praying has already come to a conclusion as to how the prayer should be answered, and that conclusion is in accordance with what he/she thinks is right or wrong. James continues by describing the “one doubting” as being driven by the wind and being tossed around in his mind. In contrast, the one asking “in faith” trusts the Lord to answer prayer according to His will.7)for let not that man suppose that he will receive anything from the Lord;8)a double-minded man is unstable in all his ways.

James then states that the one doubting (the person who analyzes how the Lord should answer prayer) cannot suppose (or presume) “…he will receive anything from the Lord.” James continues by describing the one doubting as being double-minded and unstable in all his ways (vs. 8). The Greek word translated “double-minded” is δὶψυχος (Strong’s #1374, pronounced dē’ psū-kōs), which means a double psyche. This person is divided between his/her own desires and interests and how the Lord might answer his/her prayer.

James, in James 1:5-8, gives the same principles as are given to us by John in 1 John 14-15. Prayer that is guaranteed to give us confidence that the Lord is hearing and answering, is the prayer prayed in faith, trusting that the Lord will answer according to His will. The person who does not ask in faith is double-mindedhesitating between two approaches to answered prayer, his/hers and the Lord’s. Such a person is driven back and forth mentally, like the waves of the sea, and ends up doubting that the Lord will answer prayer correctly (as defined by his/her own desires).

Next week we will continue our study of προσεὺχομαι, focusing on Paul’s teaching in Philippians 4:6-7.

*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

This week we continue with the fifth part of our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī), which means “to pray.” It is a word compounded from the preposition πρὸς (Strong’s #4314, pronounced prōs) meaning “to” or “toward,” and the wordεὔχομαι (Strong’s #2172, pronounced ū’ kō-mī) meaning “to wish, to desire.”

To date, our study has shown that εὔχομαι is used in the New Testament to express a wish; and that this is its basic, root meaning. We considered its use by both Paul (Romans 9:3; 2 Corinthians 13:7; 13:9) and John (3 John 1:2). We also looked specifically at 1 John 5:14-15in order to understand how εὔχομαι is used in prayer to God. We learned that God’s answer to prayer is only guaranteed when the believer’s wish and desire is for the Lord’s will to be done. We saw this same principle revealed in the Book of James (vs.1-4). In these verses, James teaches that those praying in order to fulfill their own hedonistic desires will not receive an answer; because they are actually committing spiritual adultery and have positioned themselves as enemies of God. We also learned, from James 1:5-8, that a double-minded person is one who asks God for wisdom but does not ask in faithtrusting the Lord through trials to gain His wisdom. The focus here is again on the wish or desire underlying a person’s prayer; and James, in James 1:5-8, states that one must ask in faith, believing that the Lord’s will is being done in response to prayer. This week we focus on Paul’s teaching about prayer, from Philippians 4:4-7.

In Philippians 4:1-3, Paul addresses two women, Euodias and Syntyche, in the church at Philippi. He encourages them to get along, to have the same frame of mind in the Lord. Paul also encourages others within the Philippian church to help the two. Then, beginning with verse 4, Paul presents four principles needed for Christian fellowship and gives the promise that goes with them.
Philippians 4:4-74)Be satisfied in the Lord always. Again I will say, “Be satisfied.”

The Greek word rendered “joy” in most English translations is χαὶρω (Strong’s #5463, pronounced kī’ rō), which actually has to do with being satisfied with something or someone, rather than referring to a happy feeling experienced in the flesh. Χαὶρω is used twice within this verse and Paul frames them both as commands. He is commanding these two women, as well as the rest of the believers, to be satisfied in the Lord and with His will, rather than being intent upon the satisfaction of getting their own desires. This is Paul’s first principle.5)Let your yielding become known to all men. The Lord is near.

Paul’s second principle is found in verse 5 and is also the second command: let one’s yielding become known to everyone. The Greek word ἐπιεικὴς (Strong’s #1933, pronounced ĕ pē ā kās’) represents an attitude of yielding for the purpose of making everything equitable. Therefore, the reputation of a yielding person – a person who yields to others rather than insisting on his/her own way – is that of moderation. A moderate person is one who is not attached to or obsessed with the earthly realm; they are able to relinquish their desires and rights in submission to the will of the Lord, functioning peaceably within the Body of Christ.6)Do not be anxious concerning one thing, but in everything by prayer and by petition with thanksgiving, let your requests become known to God;

Paul’s third principle and corresponding command is that believers are not to be anxious for one thing. The word translated “anxious” is μεριμνὰω (Strong’s #3309, pronounced mĕr ǐm nǒ’ ō) and represents the occupation of the attention of the mind. (See the archives for the author’s series on this word.) Believers are not to be occupied with earthly or fleshly things.

Paul’s fourth principle is once again given in the command form and is also found in verse 6. He says to let one’s requests become known to God by prayer and petition with thanksgiving. Keeping this in context, Paul is saying that believers are to let their requests be made known to God through prayer (προσεὺχομαι) rather than allowing the circumstances of life to occupy the attention of their minds. These prayers are to be accompanied by thanksgiving. This is because prayer offered with thanksgiving is an acknowledgment of the Lord’s sovereignty. It indicates that the one praying has let go of his/her own desires for the situation and is thanking the Lord for fulfilling His will.7)and the peace of God which is surpassing all understanding will guard your hearts and your thoughts in Christ Jesus.

Lastly, Paul teaches the promise of God to those obeying the four principles of fellowship. He states that after having prayed about something, the peace of God, which surpasses all human understanding of circumstances and situations, “will guard your hearts and thoughts in Christ Jesus.” Only when each believer is at peace with the Lord can we all be at peace with one another.

When these principles for fellowship are followed, we see a different attitude develop within the life of each believer, and consequently, within the fellowship of the Church. The basis of prayer changes from the fleshly “do it my way and do it now” mentality, so prevalent among us today, to one desirous of the Lord’s will in answered prayer. Then, once a believer is yielded to the Lord and to His will for any given situation, it is possible to yield to others, interacting without insisting on getting one’s own way. This same trust in the Lord and His will in answered prayer allows the believer to submit all concerns to Him with thanksgiving. The believer’s attention is no longer occupied by the situations and circumstances of life; but is instead occupied by the peace of God. This yielded life is openly seen by all.

This is Paul’s in-depth teaching on praying for the Lord’s will to be done. Paul, James and John all teach the same principles on prayer, but each presents these principles in his own way. Of course, all these teachings on prayer, whether by Paul, James or John, originate from the Lord’s teaching on prayer as recorded in the Gospels; so next week we will turn our attention to the Lord’s teaching on προσεὺχομαι from John Chapters 14,15.

*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

English pronunciation guide for Greek words: āle; ăm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

We are continuing with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī), which means, “to pray.” It is a word compounded from the preposition πρὸς(Strong’s #4314, pronounced prōs) meaning “to” or “toward,” and the word εὔχομαι (Strong’s #2172, pronounced ū’ kō-mī) meaning “to wish, to desire.” Εὔχομαι is used in the New Testament to express a wish, which is its basic, root meaning.

Our purpose for this study is to understand how εὔχομαι is used in prayer to God. We have learned from the previous parts of this study that God’s answer to prayer is only guaranteed when the believer’s underlying wish and desire in prayer is for the Lord’s will to be done. We saw this principle revealed in 1 John 5:14-15; and again in James 4:1-4, from which we gained further understanding that those praying in order to fulfill their own hedonistic desires will not receive an answer; because they are actually committing spiritual adultery and have positioned themselves as enemies of God. We also learned, from James 1:5-8, that a double-minded person is one who asks God for wisdom but does not ask in faithtrusting the Lord through trials in order to gain His wisdom. The focus here is again on the wish or desire underlying a person’s prayer. In addition, James, in James 1:5-8, added to our understanding of prayer by revealing that one must ask in faith, believing that the Lord’s will is being done in response to prayer. Last week our focus was on Paul’s teaching about prayer, from Philippians 4:4-7. In these verses, Paul commanded that everything should be brought to the Lord through prayer (προσεὺχομαι), with thanksgiving. He states that the peace of God will guard the hearts and thoughts of those who leave the answer to situations prayed for in the Lord’s hands, for His will to be done.

Teachings on prayer, whether penned by Paul, James or John, originate from the Lord’s teaching on prayer, as recorded in the Gospels; therefore, this week, we turn our attention to the Lord’s teaching on προσεὺχομαι, from John 14:12-14.

John 14:12-1412)Truly, truly, I say to you, the one believing into Me, the works which I am doing, that one also will do, and greater than these he will do, because I am going to My Father.

Before Jesus goes to the cross, He instructs His disciples as to how they are to function once He is living within them. He first says that “the one believing into Him” will be doing the same works as He, differing only quantitatively. The reason for this is expressed at the end of the verse; Jesus is going to His Father. This tells us that Jesus is looking past the present (in which He is confined by the physical realm), past His death and resurrection, to the future when He will dwell within each of His people and, in so doing, will be able to minister through many believers at one time, in various locations.13)And whatever you should ask in My name, this I will do, in order that the Father may be glorified in the Son.

The second thing Jesus states is that His disciples will communicate to the Father in His name. They are not to pray or approach the Father in any other name because, “… there is no salvation in any other one, for there is no other name under heaven having been given among men, in which it is necessary that we should be saved”^F1 (Acts 4:12), and “because through Him (Christ Jesus) we both (Jew and Gentile) have access in one Spirit to the Father” (Ephesians 2:18).

In both of these teachings on prayer, the understanding of how one is to pray is of paramount importance. We are to pray “in His name;” but Jesus did not present this prepositional phrase as a formula through which believers get their wishes and desires answered; that concept would be presented as praying “through His name.” When someone functions “in” the name of another, he/she moves in representation of the purposes and plan of that person under whose name he/she is functioning. Therefore, Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring His plan and purposes be done.

Next, Jesus states the purpose for praying in this way: “…in order that the Father may be glorified in the Son.” Everything the Father does is done so that others can see the Father in the Son. This is in agreement with the Lord’s statement that He is not doing the works nor is He speaking the words, but these are coming from the Father Who is in Him (John 14:10).
14) If you should ask anything in My Name, I will do it.

Jesus repeats the proper approach to the Father in prayer (ask anything in My Name) and gives its resulting promise: “I will doit.”

When we started this series, we presented that praying to God involved two things: first, that prayer is the expression of one’s wish and desire to God; and second, in order for an answer to be guaranteed, one’s wish and desire must be aligned with the Lord’s will. We began in 1 John 5 and worked our way back to the source of the apostles’ teachings— the teaching of prayer given by the Lord Himself. We did this to show the continuity among all of the teachings on prayer given to the Early Church and their common origin in the teaching of Jesus Christ. While many have abused the meaning of praying “in His name” in an attempt to retain control and cause things to turn out in certain ways; from this study, we can see that the Early Church understood praying “in His name” to mean praying for the Lord’s will to be done (1 John 5:14), as opposed to praying for one’s own personal desires to be accomplished (1 John 4:1-4; 1 John 1:5-8).

Next week we will continue to explore Jesus’ teachings on prayer as presented in John 15:7.

*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

We are continuing with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī^F1), which means, “to pray.” It is a word compounded from the preposition πρὸς(Strong’s #4314, pronounced prōs^F1) meaning “to” or “toward,” and the word εὔχομαι(Strong’s #2172, pronounced ū’ kō-mī^F1) meaning “to wish, to desire.” Εὔχομαι is used in the New Testament to express a wish, which is its basic, root meaning.

We have learned from the previous parts of this study that God’s answer to prayer is only guaranteed when the believer’s underlying wish and desire in prayer is for the Lord’s will to be done. We saw this principle revealed in 1 John 5:14-15. In James 4:1-4, we saw the same principle again, but with the additional understanding that those praying in order to fulfill their own hedonistic desires will not receive an answer; because they have set their desires on the things of the world and are actually committing spiritual adultery positioning themselves as enemies of God. We also learned, from James 1:5-8, that a double-minded person is one who asks God for wisdom but does not ask in faithtrusting the Lord through trials in order to gain His wisdom. The focus here is again on the wish or desire underlying a person’s prayer. Additionally, in these same verses (1:5-8), James added to our understanding by revealing that one must ask in faith, believing that the Lord’s will is being done in response to prayer. We then turned our focus to Paul’s teaching about prayer, from Philippians 4:4-7. In these verses, Paul commanded that everything should be brought to the Lord through prayer (προσεὺχομαι), with thanksgiving. He states that the peace of God will guard the hearts and thoughts of those who leave in the Lord’s hands the answers to situations prayed for, for His will to be done.

Teachings on prayer, whether penned by Paul, James or John, originate from the Lord’s teaching on prayer, as recorded in the Gospels; therefore, last week, we turned our attention to the Lord’s teaching on προσεὺχομαι, from John 14:12-14. This week we continue to study the Lord’s teaching on προσεὺχομαι, from John 15:5-7.

John 15:5-75)I am the vine, you are the branches. The one abiding in Me, and I in him, this one is producing much fruit; because separate from Me you are not able to do one thing.

The Lord’s teaching here about the vine and the branches is classic because it contains so many conditions already existing in a true believer’s life. The word for “abiding” in the phrase, “The one abiding in Me” is the present participial form of μὲνω ^F2 (Strong’s #3306, pronounced mĕnō^F1). Applied here, the participial form expresses a person who is continually abiding in the Lord as a condition of life. The Lord uses this same participial form to describe His own abiding in the believer as being continuous and never ending. The Lord is emphasizing that the one permanently abiding in him “is bearing much fruit.” This is presented as a factual statement, since it is expressed in the present tense, and, consequently, cannot be viewed as a challenge for any believer to produce fruit in and of him/herself.6)If anyone should not abide in Me, he is thrown out as the branch, and is dried out, and they gather them and throw them into a fire, and they are burned.

The Lord continues His teaching on the condition of those who are not abiding in Him by likening them to dead branches branches without the spiritual life-source of the Lord, without which they are therefore dead and lifeless. Such branches are gathered together and burned.7)If you should abide in Me, and My words should abide in you, whatever you should desire you will ask, and it will happen to you.

In verse 7, the Lord presents another factual statement applying to those who abide in Him and in whom the Lord’s words abide. To these people, the promise is given that whatever they should desire they will ask, and it will happen to them. Many present day Church leaders use this last phrase to teach that the Lord is presenting a blank check, so to speak, to any and every believer. However, it must be noted that the promise given in this verse, is dependent upon the preceding conditional clauses: first, if the Lord is abiding in him; and second, if the words of the Lord are abiding in him. When these conditions are present in the ones praying, the Spirit of Christ and His words will cause an expression of a desire for the Word of God to be fulfilled and accomplished.

A good example of this is the prayer taught to the disciples by the Lord, as recorded in Matthew 6:9-13. It is commonly called The Lord’s Prayer; but I suggest that it is better titled The Disciple’s Prayer, since the Lord is actually teaching those who follow Him how to pray. It begins: “Our Father, the One in Heaven, let Your name be sanctified; let Your kingdom come; let Your will happen, as in heaven, also upon the earth.” This demonstrates how one who is under the influence of God’s Spirit and Word will prayhe will pray for the Lord’s will to happen upon the earth as it has been decreed in heaven to happen.

When we understand the conditions given in John 15:7, it is impossible to conclude that a promise of answered prayer is given based upon personal beliefs about what the Word of God is saying. While we are free to express our wishes to God, we must take note that all of our studies on prayer thus far show that prayer must be based on what the Word of God presents about prayer: God only guarantees an answer to prayer when it is expressed under the influence of God’s Spirit and His Word; so that the prayer is in accordance with the words of Christ who said, “Let Your (God’s) will happen upon the earth as it has been decreed in heaven.”

Next week we will study Jesus’ prayer to the Father, offered in the garden just prior to the crucifixion, as recorded in Matthew 26:36-39.

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*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

F1: English pronunciation guide for Greek words: āle; ăm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

F2: See Archives on this Web page for extensive study on μὲνω.

PROSEUCHOMAI* – Part 8 -εχηγεομαι – to pray

24. May 2021 Bill Klein

We are continuing with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mīF1), which means “to pray.” It is a word compounded from the prepositionπρὸς (Strong’s #4314, pronounced prōsF1) meaning “to” or “toward,” and the wordεὔχομαι (Strong’s #2172, pronounced ū’ kō-mīF1) meaning “to wish, to desire.” Εὔχομαι is used in the New Testament to express a wish, which is its basic, root meaning.

We have learned from previous parts of this study that God’s answer to prayer is only guaranteed when the believer’s underlying wish and desire in prayer is for the Lord’s will to be done. We saw this principle revealed in 1 John 5:14-15. In James 4:1-4, we saw the same principle again, but with the additional understanding that those praying to fulfill their own hedonistic desires will not receive an answer; because they have set their desires on the things of this world and are actually committing spiritual adultery positioning themselves as enemies of God. We also learned, from James 1:5-8, that a double-minded person is one who asks God for wisdom but does not ask in faithtrusting the Lord through trials in order to gain His wisdom. The focus here is again on the wish or desire underlying the person’s prayer. Additionally, in these same verses (1:5-8), James added to our understanding by revealing that one must ask in faith, believing that the Lord’s will is being done in response to prayer. We then turned our focus to Paul’s teaching about prayer, from Philippians 4:4-7. In these verses, Paul commanded that everything should be brought to the Lord through prayer (προσεὺχομαι), with thanksgiving. He stated that the peace of God will guard the hearts and thoughts of those who leave in the Lord’s hands the answers to prayer, for His will to be done.

Teachings on prayer, whether penned by Paul, James or John, originate from the Lord’s teaching on prayer, as recorded in the Gospels; for the last two studies, we turned our attention to the Lord’s teaching on προσεὺχομαι, from John 14:12-14and John 15:5-7. These teachings give us the basis and foundation for the teachings on prayer by Paul, James and John. InJohn 14:13 Jesus said, “And whatever you should ask in My name, this I will do, in order that the Father may be glorified in the Son.” This shows us that we are to pray “in His name;” but Jesus did not present this prepositional phrase as a formula through which believers get their wishes and desires answered; that concept would be presented as praying “through His name.” When someone functions “in” the name of another, he/she moves in representation of the purposes and plan of that person under whose name he/she is functioning. Therefore, Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done.

In our last study from John 15:7, Jesus states: “If you should abide in Me, and My words should abide in you, whatever you should desire you will ask, and it will happen to you.” Here the Lord presents another factual statement applying to those who abide in Him and in whom the Lord’s words abide. To these people, the promise is given that whatever they should desire they will ask, and it will happen to them. This states that God only guarantees an answer to prayer when it is expressed under the influence of God’s Spirit and His Word; so that the prayer is in accordance with the words of Christ. An example of this kind of prayer is found in Matthew 6:9-13 where Jesus taught His disciples to pray. It begins: “Our Father, the One in Heaven, let Your name be sanctified; let Your kingdom come; let Your will happen, as in heaven, also upon the earth.” This demonstrates how one who is under the influence of God’s Spirit and Word will prayhe will pray for the Lord’s will to happen upon the earth as it has been decreed in heaven to happen.

This week we continue to study examples of the Lord’s teaching on προσεὺχομαι, from Matthew 26:36-43. These prayers were expressed by Jesus just before He went to the cross; they are some of the most intense prayers ever recorded. From them we gain great insight into the struggle between the flesh and the spirit.

Matthew 26:36-4336)Then Jesus comes with them into a place being called Gethsemane. And He says to the disciples, “Sit here until after having gone away, I will pray there.”37)And after having taking along Peter and the two sons of Zebedee, He began to be grieved and to be deeply troubled.38)Then He says to them, “My soul is very grieved, even unto death. Remain here and stay awake with Me.”

As He faced tremendous suffering, even death, Jesus takes three disciples with
Him asking that they stay awake and join Him in prayer.39)And after having gone forward a little, He fell upon His face, praying and saying, “My Father, if it is possible, let this cup pass from Me; Nevertheless, not as I will, but as You will.

In facing the inevitable, Jesus asks the Father if there is a possibility that this cup could pass from Him; but He then submits His will to the Father’s by stating, “not as I will, but as You will.” In the certain face of terrible suffering at the hands of sinful men, Jesus still submits to the Father for His will to be done.40)And He comes to the disciples and finds them sleeping. And He says to Peter, “In this way were you not able to stay awake one hour with Me?41)”Stay awake and pray in order that you should not enter into temptation. The spirit indeed is ready, but the flesh isweak.”

After praying the first time, Jesus turns to the three disciples He chose to watch with Him in prayer and finds them sleeping. After waking them up, He explains the need for watchfulness in prayer, “in order that you should not enter into temptation” so that temptation should not catch them by surprise because they are not watching. He then reveals the struggle between the flesh and the spirit and states the reason why watchfulness and prayer are necessary: “The spirit indeed is ready, but the flesh is weak.”42)Again after having gone away a second time, He prayed, saying, “My father, if this cup is not able to pass away from Me unless I should drink it, let Your will be done.”

When Jesus prays a second time, stating that if the cup cannot pass from Him unless He drinks of it, He again acquiesces to the Father by saying, “…let Your will be done.” Put into words we can readily understand, Jesus is saying that if He must endure this suffering, then His desire is that the Father’s will be done.43)And after having come He again finds them sleeping, for their eyes were heavy.

Jesus finds the disciples sleeping again; and, instead of awakening them as He has done previously, He lets them continue in sleep; but He himself returns to prayer (verses 44-46).

In these prayers, the fierce struggle between the flesh and the spirit are manifested, as well as the need for watchfulness and prayer. The intense grief Jesus endures, along with the sleepiness of the disciples, constitutes the struggle Jesus has with the Father’s will. However, it is important to understand that when Jesus prays, He is not asking for an escape from the death of the cross; He has come into this world to die for the sins of its people. His prayer is about the cup of suffering the suffering He would endure at the hands of sinners. Jesus is asking for a possibility to happen (that the cup pass from Him), but is at the same time submitted to and asking for the Father’s will to be done. The Lord gives us the perfect example of the principles of prayer, in that one can express his/her request while still being in submission by having the underlying desire that the Lord’s will be done.

Next week we will begin to examine the teaching of Jesus on how we are to approach prayer. Our text will be taken fromMatthew 6:5-14.

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PROSEUCHOMAI* – Part 9 -εχηγεομαι – to pray

31. May 2021 Bill Klein

We are continuing with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī**), which means “to pray.” It is a word compounded from the preposition pro/v (Strong’s #4314, pronounced prōs**) meaning “to” or “toward,” and the word εὔχομαι(Strong’s #2172, pronounced ū’ kō-mī**) meaning “to wish, to desire.” It would seem that the combination of these two words gives us an understanding of prayer; that it is a simple expression of one’s desires to God. However, this general description is not as simple as it appears to be, since it is necessary to define, biblically, the kind of desires that, when expressed to God in prayer, He guarantees to answer. This has been the focus of several parts of this study and we continue in it this week.

In the past eight parts of this study on προσεὺχομαι, we have learned that God’s answer to prayer is only guaranteed when the believer’s underlying wish and desire in prayer is for the Lord’s will to be done. We saw this principle revealed in 1 John 5:14-15. In James 4:1-4, we saw the same principle again, but with the additional understanding that those praying to fulfill their own hedonistic desires will not receive an answer; because they have set their desires on the things of this world and are actually committing spiritual adultery positioning themselves as enemies of God. We also learned, from James 1:5-8, that a double-minded person is one who asks God for wisdom but does not ask in faithtrusting the Lord through trials in order to gain His wisdomwith the focus again being on the wish or desire underlying the person’s prayer. Additionally, in these same verses (1:5-8), James added to our understanding by revealing that one must ask in faith, believing that the Lord’s will is being done in response to prayer.

Teachings on prayer, whether penned by Paul, James or John, originate from the Lord’s teaching on prayer, as recorded in the Gospels. Therefore, we turned our attention from the teachings of His disciples to the Lord’s own teaching onπροσεὺχομαι. We studied John 14:12-14 and John 15:5-7, as well as in the Lord’s prayer to the Father just prior to His crucifixion, as recorded in Matthew 26:36-43. In John 14:13 Jesus said, “And whatever you should ask in My name, this I will do, in order that the Father may be glorified in the Son.” From this we understood that we are to pray in His name and that when one functions “in” the name of another, he/she moves in representation of the purposes and plan of that person under whose name he/she is functioning. Therefore, Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done.

We found, in our study from John 15:7 (Jesus states, “If you should abide in Me, and My words should abide in you, whatever you should desire you will ask, and it will happen to you.” ) that God only guarantees an answer to prayer when it is expressed under the influence of God’s Spirit and His Word; so that the prayer is in accordance with the words of Christ.

We also studied examples of the Lord’s teaching on προσεὺχομαι, from Matthew 26:36-43. These prayers, expressed by Jesus just before He went to the cross, are some of the most intense prayers ever recorded. From them we gained great insight into the struggle between the flesh and the spirit. In Matthew 26:39 Jesus stated, “My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.” When Jesus prays He expresses His desire (if it is possible, let this cup pass from Me), but He concludes in acquiescence to the Father (“…nevertheless, not as I will, but as You will.”) Put into words we can readily understand, Jesus is saying that if He must endure this suffering, then His desire is that the Father’s will be done.

This week we begin a three-part study from Matthew 6:5-14 on the Lord’s teaching about prayer. We will first consider the place for prayer (verses 5,6), then the purpose for prayer (verses 7,8), and lastly, the principles of prayer (verses 9-13).

Matthew 6:5-6: The Place for Prayer5)And whenever you should be praying (προσεὺχομαι), you will not be just as the hypocrites, because they love to be praying (προσεὺχομα) standing in the synagogues and in the corners of the streets, so that they might appear to men. Truly I say to you, that they have their reward in full.6)But you, whenever you should be praying (προσεὺχομαι), enter into your private room, and after having shut your door, pray (προσεὺχομα) to your Father in secret; and your Father, the One seeing in secret will reward you in full in the open.

At the beginning of His discourse on prayer, the Lord emphasizes the place where people are to pray. He points out that His disciples “will not be just as the hypocrites.” It is interesting to note that in the Greek text, Jesus did not say that those who follow Him “should not be as the hypocrites,” but made the factual statement: “you will not be…” The Greek word translated “hypocrites” is ὑποκριτὴς (Strong’s #5273, pronounced hü pō crē tāys**), which is actually a theatrical term meaning, “to answer according to the script.” It is the Greek word for someone who is acting in a play and refers to the type of person a believer is not to be (the Bible presents that only non-believers act according to the script). There are, however, seemingly religious people who emphasize the outward appearance and ritual. Jesus states that such ones are hypocrites, fond of standing in the synagogues and on the street corners of the square praying so that people might see them and respond to them with awe because of their appearance of spirituality. Jesus said that these people have their reward in full. There is no reward from God for such people.

After telling His disciples what they would not be, He tells them the proper place for prayer. He tells them to “…enter into your private room, and after having shut the door, pray to your Father in secret.” There are three phrases of emphasis here; private room, shut the door, and in secret. Jesus states that prayer should not be for others to see, but is for a private time of communication between a disciple and (in keeping with our text) the Father. Simply put, prayer is not for putting on an outward appearance, but is for private times of intimate relationship with God. The promise for the one who prays in this way is God’s answer to his/ her prayer, in full and seen openly.
Next week, we will continue to examine Jesus’ teaching on prayer as we study the purpose for prayer from Matthew 6:7-8.

* PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle; ăm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

Bill Klein has been a pastor, counselor, and educator for the past 41 years. He has had extensive training and education in biblical languages, and has authored a Biblical Greek course.

He is currently serving as Professor of Biblical Greek at Master’s Graduate School of Divinity, and president of BTE Ministries – The Bible Translation and Exegesis Institute of America, a non-profit organization located in California that provides Bible study tapes and Greek study materials through their website BTEMinistries.org.

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*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

F1: English pronunciation guide for Greek words: āle; ăm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

We are continuing with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī**), which means “to pray.” It is a word compounded from the preposition πρὸς(Strong’s #4314, pronounced prōs**) meaning “to” or “toward,” and the word εὔχομαι(Strong’s #2172, pronounced ū’ kō-mī**) meaning “to wish, to desire.” It would seem that the combination of these two words gives us an understanding of prayer; that it is a simple expression of one’s desires to God. However, this general description is not as clear cut as it appears to be; since it is necessary to biblically define the kind of desires that, when expressed to God in prayer, He guarantees to answer. This has been the focus of several parts of this study and we continue with it this week.

In the past nine parts of this study, we learned that God’s answer to prayer is only guaranteed when the believer prays with the underlying wish and desire for God’s will to be done. We saw this principle revealed in 1 John 5:14-15. We saw it again in James 4:1-4, but with the additional information that those praying to fulfill their own hedonistic desires would not receive an answer; because they had set their desires on the things of this world and were actually committing spiritual adultery positioning themselves as enemies of God. We also learned, from James 1:5-8, that a double-minded person is one who asks God for wisdom but does not ask in faithtrusting the Lord through trials in order to gain His wisdomthe focus again being on the wish or desire underlying the person’s prayer. Additionally, in these same verses (1:5-8), James added to our understanding by revealing that one must ask in faith believing that God’s will is being done in response to prayer.

Teachings on prayer, whether penned by Paul, James or John, originate from the Lord’s teaching on prayer, as recorded in the Gospels. Therefore, we turned our attention from the teachings of His disciples to the Lord’s own teaching onπροσεὺχομαι. We studied John 14:12-14 and John 15:5-7, as well as the prayer spoken by the Lord just prior to His crucifixion, as recorded in Matthew 26:36-43. In John 14:13 Jesus said, “And whatever you should ask in My name, this I will do, in order that the Father may be glorified in the Son.” From this we understood that we are to pray in His name and that when one functions “in” the name of another, he/she moves in representation of the purposes and plan of that person under whose name he/she is functioning. Therefore, Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done.

We found, in our study from John 15:7 (where Jesus states, “If you should abide in Me, and My words should abide in you, whatever you should desire you will ask, and it will happen to you”), that God only guarantees an answer to prayer when it is expressed under the influence of God’s Spirit and His Word; so that the prayer is in accordance with the words of Christ.

We also studied examples of the Lord’s teaching on προσεὺχομαι, from Matthew 26:36-43. These prayers, expressed by Jesus just before He went to the cross, are some of the most intense prayers ever recorded. From them we gained great insight into the struggle between flesh and spirit. In Matthew 26:39 Jesus stated, “My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.” When Jesus prayed He expressed His desire (if it is possible, let this cup pass from Me), but He concluded in acquiescence to the Father (“…nevertheless, not as I will, but as You will.”). Put into words we can readily understand, Jesus said that if He must endure this suffering, then His desire was for the Father’s will to be done.

Last week we began a three-part study from Matthew 6:5-14 on the Lord’s teaching about prayer. We first considered the place for prayer (verses 5,6), this week we take the purpose for prayer (verses 7,8), and next week we will consider the principles of prayer (verses 9-13).

Last week we saw, as we studied Matthew 6:5-6, that Jesus told His disciples the proper place for prayer. He said that they were to “…enter into your private room, and after having shut the door, pray to your Father in secret.” Three phrases of emphasis are presented here; private room, shut the door, and in secret. Jesus taught that prayer should not be for others to see, but is for a private time of communication between a disciple and (in keeping with our text) the Father. Simply said, prayer is not for putting on an outward appearance, but is for private times of intimate relationship with God. The promise for the one who prays in this way is God’s answer to his/ her prayer, in full and seen openly.

This week we study the purpose for prayer from Matthew 6:7-8.

Matthew 6:7-8: The Purpose for Prayer7)But while praying (προσεὺχομαι), you should not use repetitions just as the heathens; for they presume that they will be heard in their much speaking.8)Therefore you should not be like them; for your Father knows of what things you have need before you should ask Him.^F1

After first teaching that prayer is not for public display but is rather for one’s intimate time with the Father, Jesus instructs His disciples not to use repetitions in their prayers. He points out that those who continuously recite the same words are presuming that they will gain God’s attention at some time during their prayer. He tells His disciples that they should not pray like the heathens do, because their Father knows what they have need of even before they ask. This brings up the most often asked question on prayer: If God knows what I need before I ask, why do I have to ask? The answer to this question is found in an understanding of the purpose for prayer.

Since the Scriptures state that God knows our needs even before we pray about them, it is easy to conclude, from all of our studies on prayer up to this point, that prayer is actually for the edification of the one praying. John says, “And this is the confidence which we have toward Him, that if we should ask anything according to His will, He is hearing us. And if we know that He is hearing us, whatever we should ask, we know that we have the requests which we have asked from Him (1 John 5:14-15).” When believers pray for the Lord’s will to be done, they are actually expressing their submission to the Lord, and John’s teaching states that those praying in this manner can be confident that the Lord is hearing and answering, in the present time, those very prayers.

According to the text we studied in Part Three of this series (James 4:1-4), James says we do not have because we do not ask or because we ask in order to satisfy our fleshly desires, thereby not being in submission to the Lord concerning what we have requested. Our text in Matthew (Ch.6:7-8) states that God already knows what we need before we ask. Therefore, prayer is not for giving God information or extracting something from Him, but is rather for the maturing of ourselves in our relationship with the Father.

In understanding the purpose for prayer, we must know the certainties of our Heavenly Father. He knows the needs we have on a daily basis even before we can pray concerning them, and He is moving in the lives of His people even before we ask. The only participant in this prayer relationship who is not lined up with the Father regarding the issues of life is the one praying. Jesus states that the purpose for prayer is not to repeat phrases over and over again with the presumption that God will eventually hear and answer; He presents that the purpose for prayer is for the one praying. Prayer is ultimately an expression of submission to the Lord’s will for every person and circumstance about which one is praying. The one who prays in this way will have the confidence and peace that comes from knowing that the Heavenly Father is answering according to His will.

Next week, we will continue to examine Jesus’ teaching on prayer as we study the principles of prayer from Matthew 6:9-13.

—

* PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle; ăm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

F1: The prepositional phrase with the articular infinitive πρὸ͂τοῦ͂ὑμᾶς͂αἰτῆσαῖαὐτὸν, “before you to ask Him,” is translatedπρὶν͂σεῖς͂αἰτῆσητε͂αὐτὸν, “before you should ask Him.”

PROSEUCHOMAI* – Part 11 -εχηγεομαι – to pray

21. Jun 2021 Bill Klein

In the past ten parts of this study, we learned that God’s answer to prayer is only guaranteed when the believer prays with the underlying wish and desire for God’s will to be done. We saw this principle revealed in 1 John 5:14-15. We saw it again in James 4:1-4, but with the additional information that those praying to fulfill their own hedonistic desires would not receive an answer; because they had set their desires on the things of this world and were actually committing spiritual adultery positioning themselves as enemies of God. We also learned, from James 1:5-8, that a double-minded person is one who asks God for wisdom but does not ask in faithtrusting the Lord through trials in order to gain His wisdomthe focus again being on the wish or desire underlying the person’s prayer. Additionally, in these same verses (1:5-8), James added to our understanding by revealing that one must ask in faith believing that God’s will is being done in response to prayer.

Teachings on prayer, whether penned by Paul, James or John, originate from the Lord’s teaching on prayer, as recorded in the Gospels. Therefore, we turned our attention from the teachings of His disciples to the Lord’s own teaching onπροσεὺχομαι. We studied John 14:12-14 and John 15:5-7, as well as the prayer spoken by the Lord just prior to His crucifixion, as recorded in Matthew 26:36-43. In John 14:13 Jesus said, “And whatever you should ask in My name, this I will do, in order that the Father may be glorified in the Son.” From this we understood that we are to pray in His name and that when one functions “in” the name of another, he/she moves in representation of the purposes and plan of that person under whose name he/she is functioning. Therefore, Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done.

We also studied examples of the Lord’s teaching on προσεὺχομαι, from Matthew 26:36-43. These prayers, expressed by Jesus just before He went to the cross, are some of the most intense prayers ever recorded. From them we gained great insight into the struggle between flesh and spirit. In Matthew 26:39 Jesus stated, “My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.” When Jesus prayed He expressed His desire (if it is possible, let this cup pass from Me), but He concluded in acquiescence to the Father (“…nevertheless, not as I will, but as You will.”). Put into words we can readily understand, Jesus said that if He must endure this suffering, then His desire was for the Father’s will to be done.

In the ninth part of this study, we began a three-part study from Matthew 6:5-14 on the Lord’s teaching about prayer. We first considered the place for prayer (verses 5,6), then we took the purpose for prayer (verses 7,8), and this week we will consider the principles of prayer (verses 9-13).

We first saw, as we studied Matthew 6:5-6, that Jesus told His disciples the proper place for prayer. He said that they were to “…enter into your private room, and after having shut the door, pray to your Father in secret.” Three phrases of emphasis are presented here; private room, shut the door, and in secret. Jesus taught that prayer should not be for others to see, but is for a private time of communication between a disciple and (in keeping with our text) the Father. Simply said, prayer is not for putting on an outward appearance, but is for private times of intimate relationship with God. The promise for the one who prays in this way is God’s answer to his/ her prayer, in full and seen openly. Then in Matthew 6:7-8 we studied the purpose for prayer. In understanding the purpose for prayer, we must know the certainties of our Heavenly Father. He knows the needs we have on a daily basis even before we can pray concerning them, and He is moving in the lives of His people even before we ask. The only participant in this prayer relationship who is not lined up with the Father regarding the issues of life is the one praying. Jesus states that the purpose for prayer is not to repeat phrases over and over again with the presumption that God will eventually hear and answer; He presents that the purpose for prayer is for the one praying. Prayer is ultimately an expression of submission to the Lord’s will for every person and circumstance about which one is praying. The one who prays in this way will have the confidence and peace that comes from knowing that the Heavenly Father is answering according to His will.

This week we begin a study of the principles of prayer from Matthew 6:9-13. In this section of scripture, Jesus teaches seven principles of prayer. This week we take the first one.

Matthew 6:9-13: The Principles of Prayer9)In this way therefore you pray (προσεὺχομαι); Our Father, the One in the heavens, sanctify Your name;

After first teaching the disciples how they should not pray, Jesus now instructs them on how they should pray; and the first principle He sets forth is to address God for who He is. Jesus tells the disciples to pray to their Father, “the One who is in the heavens.” From these words modifying “Father,” we learn that the phrase “our Father in heaven” is not an opening line used to announce an official prayer. It is, instead, an acknowledgement of the One to whom we pray; and a summons to meditate on His nature. A great example of this principle is found in Acts 4:23-31.

Acts 4:23-3123)And after they had been let go, they came to their own, and reported to them whatever the chief priests and elders said.

The religious leaders had just threatened the disciples telling them not to speak or teach anymore in the name of Jesus. The disciples then went and told other disciples about the threats made against them and the orders given that they were to no longer preach in the name of Jesus. This report caused all of the disciples to turn to the Lord in prayer with one mind.
24) And after they heard, they lifted up their voice to God with one mind, and said, Master, You are God, the One who made the heaven and the earth and the sea and all the things in them,

Notice that they first acknowledge, as Master, the One to whom they are speaking. They also acknowledge Him as the One who created everything in heaven, earth, and the sea and all the things within them. The third acknowledgement of Him is as the One who planned and prophesied of what He predetermined to happen to the Christ.25)the One who through the mouth of Your servant David had said, ‘Why did the nations become arrogant, and did the people plan empty things?26)The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ.’ (Psalm 2:1-2)27)For upon a truth against your holy Servant Jesus, whom You annointed, both Herod and Pontius Pilate, with theGentiles and the people of Israel, were gathered together,28)to do whatever Your hand and Your purpose predetermined to happen.

After arriving at a realistic perspective of their circumstances — that they are speaking to the Master who created all things, who knows and even determines times of persecution— they then present their request:29)And now, Lord, look upon their threatenings, and give to Your servants to speak Your Word with all boldness,30)to stretch out in Your hand for healing, and signs and wonders to happen through the name of Your holy Servant Jesus.

Their acknowledgement that the Master created everything, predetermines everything, and provides for everything causes them to focus on God, instead of their circumstances; and they turn to the Master to provide for the task ahead.31)And after they had prayed, the place was shaken in which they were assembled, and they were all filled with the Holy Spirit, and they were speaking the Word of God with boldness.

God answers their prayer with the provision of His Spirit, filling them so that they are able to boldly preach the Word of God in spite of the threats made against them.

The disciples obtained a proper perspective of their circumstances after beginning their prayer by acknowledging who God is, just as Jesus taught them to do in Matthew 6:9. This enabled them to pray with confidence that the Lord would provide what they needed to serve Him and to preach the Word.

In this life, all of us will suffer hardship, adversities which seem difficult and threatening; but when we meditate on who God is and leave the circumstances of our lives in His hands, our perspective of these hardships changes. We perceive them as things God has designed and will give provision for.

Next week, we will continue to examine Jesus’ teaching on prayer from Matthew 6:9-13.

—

* PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle; ăm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

Bill Klein has been a pastor, counselor, and educator for the past 41 years. He has had extensive training and education in biblical languages, and has authored a Biblical Greek course.

We are continuing with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī**), which means “to pray.” It is a word compounded from the preposition πρὸς(Strong’s #4314, pronounced prōs**) meaning “to” or “toward,” and the word εὔχομαι(Strong’s #2172, pronounced ū’ kō-mī**) meaning “to wish, to desire.” The combination of these two words gives us an understanding of prayer; that it is a simple expression of one’s desires to God. However, this general description is not as clear cut as it appears to be; since it is necessary to biblically define the kind of desires that, when expressed to God in prayer, He guarantees to answer. This has been the focus of several parts of this study and we continue with it this week.

In the first nine parts of this study, we have learned that:

*God’s answer to prayer is only guaranteed when the desire underlying a believer’s prayer is for God’s will to be done (1 John 5:14-15).

*those praying to fulfill their own hedonistic desires would not receive an answer (James 4:1-4).

*a double-minded person – one who asks God for wisdom but does not ask in faith- will not have his prayers answered (James 1:5-8).

We next turned our attention from the teachings of the Lord’s disciples to His own teaching on προσεὺχομαι, finding that:

*Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done (John 14:12-14).

*God only guarantees an answer to prayer when that prayer is expressed under the influence of God’s Spirit and His Word, thereby causing it to be in accordance with the words of Christ (John 15:7).

*Jesus expressed His desire in prayer (“…if it is possible, let this cup pass from Me”), but He concluded in acquiescence to the Father’s will (“…nevertheless, not as I will, but as You will.”), as recorded in Matthew 26:36-43.

In recent weeks, we have been studying the Lord’s teaching on prayer from Matthew 6:5-14. In verses 5,6, Jesus taught on the place for prayer, giving us the understanding that prayer is not for others to see, but is rather for a private time of communication with our Father in heaven. In verses 7,8, He presents prayer as being an expression of submission to the Father’s will regarding every person and circumstance about which we pray.

Last week we began a consideration of the principles of prayer as taught by Jesus, still taking the sixth chapter of Matthew, but looking specifically at verses 9-13.

Matthew 6:9-13: The Principles of Prayer9)In this way therefore you pray (προσεὺχομαι); Our Father, the One in the heavens, sanctify Your name;

The first principle of prayer is found in the phrase, “Our Father, the One in the Heavens.” Because the phrase “the One in the heavens” modifies the term Father, we learn that the entire phrase “Our Father, the One in the heavens” is not an opening line used to announce an official prayer. It is, instead, an acknowledgement of the One to whom we pray; as well as being a summons to meditate on His nature. We studied a great example of this from Acts 4:23-30. The text tells us that the disciples had been threatened by the religious authorities and were told to stop preaching in the name of Jesus; the response of the disciples was to focus on the nature and being of the Father; and in so doing, their circumstances were brought into proper focus.

This week, we are taking the second principle of prayer from Matthew 6:9. Our focus is now on the prayer request to be made after acknowledging and meditating on the One to whom we pray: We are to ask the Father to sanctify His name. The Greek word translated “sanctify” is ἁγιὰζω (Strong’s #37, pronounced hä gē ädz’ ō**), which means “to separate, to set apart.” When we pray for the Lord’s name to be “set apart,” we are asking for the Lord to use all we do during the day to honor His name apart from all other names. This prayer parallels that which Jesus spoke in John 14:13, “And whatever you should ask in My name, this I will do, in order that the Father may be glorified in the Son.” From this we understand that we are not only to pray in His name; but that when we function “in” the name of the Lord, we move in representation of His purposes and plan, because we are functioning under the auspices of His name. Therefore, Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done.

These verses show us that answered prayer is dependent first on recognizing and addressing God for who He is, and then on praying that all we do will be done in representation of the Lord as we go in His name, so that the Father may be glorified in the Son.

Next week, we will continue to examine Jesus’ teaching as we study the third principle of prayer from Matthew 6:9-13.

*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle; ăm; ärm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

(14)

We are continuing with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī**), which means “to pray.” It is a word compounded from the preposition πρὸς(Strong’s #4314, pronounced prōs**) meaning “to” or “toward,” and the word εὔχομαι(Strong’s #2172, pronounced ū’ kō-mī) meaning “to wish, to desire.” The combination of these two words gives us a simple understanding of prayer; that it is an expression of one’s desires to God. However, this general description is not as clear cut as it appears to be; since it is necessary to biblically define the kind of desires that, when expressed to God in prayer, He guarantees to answer. This has been the focus of several parts of this study and we continue with it this week.

In the first nine parts of this study, we have learned that:

*God’s answer to prayer is only guaranteed when the desire underlying a believer’s prayer is for God’s will to be done (1 John 5:14-15);

*those praying to fulfill their own hedonistic desires would not receive an answer (James 4:1-4);

*a double-minded person – one who asks God for wisdom but does not ask in faith- will not have his prayers answered (James 1:5-8);
We next turned our attention from the teachings of the Lord’s disciples to His own teaching on προσεὺχομαι, finding that:

*Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done (John 14:12-14);

*God only guarantees an answer to prayer when that prayer is expressed under the influence of God’s Spirit and His Word, thereby causing it to be in accordance with the words of Christ (John 15:7);

*Jesus expressed His desire in prayer (“…if it is possible, let this cup pass from Me”), but He concluded in acquiescence to the Father’s will (“…nevertheless, not as I will, but as You will.”), as recorded in Matthew 26:36-43;

In recent weeks, we have been studying the Lord’s teaching on prayer from Matthew 6:5-14. In verses 5,6, Jesus taught on the place for prayer, giving us the understanding that prayer is not for others to see, but is rather for a private time of communication with our Father in heaven. In verses 7,8, He presents prayer as being an expression of submission to the Father’s will regarding every person and circumstance about which we pray.

In the past two parts of this study, we have been considering the principles of prayer as taught by Jesus in Matthew 6:9-13. To date, we have looked specifically at verse 9 where two of these principles are presented.

Matthew 6:9-13: The Principles of Prayer9)In this way therefore you pray (προσεὺχομαι); Our Father, the One in the heavens, sanctify Your name;

The first principle of prayer is found in the phrase, “Our Father, the One in the Heavens. ” Because the phrase “the One in the heavens” modifies the term Father, we learn that the entire phrase “Our Father, the One in the heavens” is not an opening line used to announce an official prayer. It is, instead, an acknowledgement of the One to whom we pray; as well as being a summons to meditate on His nature. We studied a great example of this from Acts 4:23-30. The text tells us that the disciples had been threatened by the religious authorities and were told to stop preaching in the name of Jesus; the response of the disciples was to focus on the nature and being of the Father; and in so doing, their circumstances were brought into proper focus.

Last week, we took the second principle of prayer found in Matthew 6:9. Our focus was on the prayer request to be made after acknowledging and meditating on the One to whom we pray: We are to ask the Father to sanctify His name. The Greek word translated “sanctify” is ἁγιὰζω (Strong’s #37, pronounced hä gē ädz’ ō**), which means “to separate, to set apart.” When we pray for the Lord’s name to be “set apart,” we are asking for the Lord to use all we do during the day to honor His name apart from all other names. This prayer parallels that which Jesus spoke in John 14:13, “And whatever you should ask in My name, this I will do, in order that the Father may be glorified in the Son.” From this we understand that we are not only to pray in His name; but that when we function “in” the name of the Lord, we move in representation of His purposes and plan, because we are functioning under the auspices of His name. Therefore, Jesus’ promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done.10)Your kingdom come; Your will happen, as in heaven also upon the earth.

This week we are studying the third principle of prayer, which is found in Matthew 6:10. The Lord teaches that we are now to pray God’s kingdom come and His will be done upon the earth as it is decreed in heaven. This principle is the crux of the prayer-life of the believer and, in order to better understand it, we will look at John’s presentation of the guarantee of answered prayer, which comes directly from Jesus’ teaching as recorded in our study text.

1 John 5:14-1514)And this is the confidence that we have toward Him, that if we should ask anything according to His will, He is hearing us;15)And if we know that He is hearing us, whatever we should ask, we know that we have the requests that we have asked from Him.

John says, of those who have asked according to God’s will (resulting in confidence that the Lord is answering prayer), “…we know that we have the requests we have asked from Him.” The Greek word for “we have” is ἔχομεν (pronounced ĕh’ kō mĕn), which is the present active indicative form of [greek]eÀxw[greek] (Strong’s #2192, pronounced ĕh’ kō) meaning “to have” or “to hold.” Its presentation in the present active indicative form tells us that when someone prays for the Lord’s will to be done, the person (as he/she is currently at prayer), already has the answer to his/her prayerwhich is that the Lord’s will is being done.

Unfortunately, many believers have a problem regarding an accurate understanding of prayer because of a misunderstanding of John’s text, and because of an inability or unwillingness to accept that difficult life circumstances are the Lord’s will; consequently, such believers conclude that prayer must be used to direct the Spirit of God to answer according to the believer’s perceptions and desires. However, the teaching of Jesus and the subsequent teaching of John both indicate that asking for the Lord’s will to be done is the believer’s expression of submission to the will of God being done here upon the earth. The believer is never presented as someone who uses prayer in an attempt to manipulate God’s Spirit into answering prayer according to his/her own will. To the contrary, God’s Word teaches that prayer is the means by which the believer submits his/her person and circumstances to the will of God. This submission in prayer is absolutely necessary in order for the name of the Lord to be sanctified and set apart in all we do; so that, as Jesus said, “the Father may be glorified in the Son.”

Next week, we will continue to examine Jesus’ teaching as we study the fourth principle of prayer from Matthew 6:9-13.

* PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle; ăm; ärm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

From the previous parts of this study, we have seen that the simple combination of these two Greek words does not give us a complete understanding of prayer. It has been necessary to biblically define the kind of desires and the heart-condition required of believers as they address God in prayer. To this end, we first looked at teachings from the disciples and then focused on the foundational teachings of Jesus, as found in Matthew 6:5-14. From them we have gained a more complete understanding of prayer that includes where to pray, the need for submission to the Lord’s name, and the necessary desire for His will and the coming of His kingdom.

Matthew 6:9-13: The Principles of Prayer9)In this way therefore you pray (προσεὺχομαι); Our Father, the One in the heavens, sanctify Your name;10)Your kingdom come; Your will happen, as in heaven also upon the earth.11)Give to us today our daily bread;

This week we consider the fourth principle of prayer as given in Matthew 6:11; and in so doing, find that the focus of our study now shifts from the Lord to the needs of the one praying. There are three parts to the request presented in this short verse; the provider, the ones needing provision, and the provision itself.
Jesus, by teaching us to ask the Father to” give,” emphasizes that one must first look to the Father in heaven as the one who provides our daily necessities. Most Christians in our Western society have abundance in the area of food and clothing, but not all of us acknowledge the Lord as provider of these things. A warning regarding this is given in Deuteronomy 8:11-19.11) Observe yourself that you should not forget Yahweh your God so as to not keep His commandments, and His judgments, and His statutes, which I command you today;

12) that when you eat and have been satisfied, and build good houses, and live in them,
13) and your herds and your flocks multiply, and your silver and your gold should multiply, and all that is yours is multiplied,
14) and it rises to your heart, and you forget Yahweh your God who brought you from out of the land of Egypt, from out of the house of slaves;15) who led you through the great and fearful wilderness, with burning serpent, and scorpion, and thirst where there was no water; who brought to you water from out of the flinty rock;16) who fed you manna in the wilderness, which your fathers did not know; in order to humble you and to prove you, to do you good in your latter end;17) and you not say in your heart, My power and the might of my hand made me this wealth.18) But you will remember Yahweh your God, that it is He who gives to you power to make wealth; in order to establish His covenant which He swore to your fathers, according to this day.

Jesus then teaches us to ask that the provider give “to us.” The plural form (us) indicates that believers are referenced here. This is further supported by the fact that Jesus is teaching the disciples how they are to pray for themselves. This, the Lord’s teaching on prayer for God’s provision, is meant for a specific group of people — His people. The Psalmist says, “I have been young, also I am old, and I have not seen the righteous forsaken, nor his seed begging bread.” (Psalm 37:25).

The next word Jesus uses in His teaching is “today.” The emphasis of the text is that those who belong to the Lord are to ask for His provision for today, not for tomorrow, not for the next week, not for the next month, etc. This concept is emphasized even more through the use of the final phrase of this petition: “…our daily bread.” The Greek word translated “daily” is ἐπιοὺσιος (Strong’s #1967, which is pronounced ĕ pē ö’ sē ōs**). It is found only in two places, here and in Luke’s account of the same teaching (Luke 11:3). The word means “that which is necessary or sufficient.” Jesus is teaching His people to ask Him today for the daily portion of food that they need. This concept is the basis for the Lord’s subsequent teaching in Matthew 6: 25; 32-33:

Matthew 6:25

On account of this I say to you, stop being anxious for your life, what you should eat, and what you should drink; nor for your body what you should put on. Is not life more than nourishment and the body more than clothing?

Matthew 6:32-3332)For all these things the nations are seeking after. For your heavenly Father knows that you need all of these things.

33) But you continually seek the kingdom of God and His righteousness, and all these things will be added to you.

Next week, we will continue to examine Jesus’ teaching as we study the fifth principle of prayer from Matthew 6:9-13.

*PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle, ăm, ärm; ēve, ĕnd; īce, ǐll; ōld, ǒdd, whö; ūse, ŭp

(15)

We continue today with our study of the word προσεὺχομαι (Strong’s #4336, pronounced prō’sūk-ō-mī**), which means “to pray.” It is a word compounded from the preposition πρὸς (Strong’s #4314, pronounced prōs**) meaning “to” or “toward,” and the word εὔχομαι (Strong’s #2172, pronounced ū’ kō-mī**) meaning “to wish, to desire.”

From the previous parts of this study, we have seen that the simple combination of these two Greek words does not give us a complete understanding of prayer. It has been necessary to biblically define the kind of desires and heart-condition required of believers as they address God in prayer. To this end, we first looked at teachings from the disciples and then focused on the foundational teachings of Jesus, as found in Matthew 6:5-14. From them we have gained a more complete understanding of prayer that includes where to pray, the need for submission to the Lord’s name, and the necessary desire for His will and the coming of His kingdom.

This week we consider the fifth principle of prayer as given in Matthew 6:12; and in so doing, we focus on the most important need of the one praying — forgiveness.

Matthew 6:9-13: The Principles of Prayer

9) In this way therefore you pray (προσεὺχομαι); Our Father, the One in the heavens, sanctify Your name;

10) Your kingdom come; Your will happen, as in heaven also upon the earth.

11) Give to us today our daily bread;

12) and forgive us our debts as we also are forgiving our debtors.

Matthew records that Jesus used the words “debts” and “debtors” when teaching about asking for forgiveness of sin, The Greek words used are ὀφεὶλημα (Strong’s #3783, pronounced ō phā’ lā mä) for debts and ὀφειλὲτης (Strong’s #3784, pronounced ō phā’ lĕ tās) for debtors; both words mean to owe a debt to someone. The Jews believed that when they sinned they owed a debt to God. They also believed that the debt had to be paid to God in order to obtain His forgiveness. Jesus, however, taught that God’s forgiveness of an individual’s sin is predicated on that individual’s forgiveness of others, as seen from Matthew 6:12, and this is reinforced in Matthew 6:14-15.

Matthew 6:14-15

14) For if you should forgive men their transgressions, your heavenly Father will also forgive you.

15) But if you should not forgive men their transgressions, not even will your Father forgive your transgressions.

The same truth is found in Ephesians 4:32 where Paul teaches, “…And become gracious to one another, compassionate, forgiving one another, according as also God forgave you in Christ.”

When first reading our text in Matthew, one might think Jesus is teaching that if we do not forgive others for their sins against us, we will not be forgiven — at all. And, if we will not be forgiven, it seems that our salvation can be lost. Therefore, it is incumbent upon us to understand the two phases of the Christian life, in order to comprehend the process of the forgiveness of sin.

The relationship true believers have with the Lord is both positional and experiential. Once a person receives the spirit of Christ, his/her sins are forgiven because of the substitutionary death of Jesus Christ on the cross. Having received this substitutionary sacrifice for sin, an individual believer is permanently and eternally positioned in Christ, which is the purpose for the coming of the Son of God as stated by John in 1 John 3:8:

1 John 3:8

8) The one practicing sin is from the devil, because the devil is sinning from the beginning. For this the Son of God was made known, in order that He should loosen the works of the devil.

Once the believer is in Christ, he/she is and has been forgiven for eternity. However, even though the believer’s position in relation to the Lord is permanent, he/she must then experience this forgiveness on a daily basis. Jesus established this truth when he washed the disciple’s feet, as recorded in John 13:5-11.

John 13:5

5) Then afterward He put water into the basin and began to wash the feet of the disciples, and to wipe them with the towel in which He was girding Himself.

6) Therefore He comes to Simon Peter. And that one says to Him, Lord, are You washing my feet?

7) Jesus answered and said to him, What I am doing, you do not know now. But you will know after these things.

8) Peter says to Him, You should never wash my feet forever! Jesus answered him, Unless I should wash you, you have no part with Me.

9) Simon Peter says to Him, Lord, not my feet only, but also the hands and the head.

10) Jesus says to him, The one having been bathed has no need than to wash the feet, but is wholly clean. And you are clean, but not all.

11) For He knew the one giving Him over. On account of this He said, Not all are clean.

From His statement in verse 10, it is evident that the Lord was washing the disciples’ feet to teach them the importance of being washed and forgiven of sinonce one is bathed there is no need thereafter except for washing the feet. Verse 11 from John’s commentary conveys the understanding that the Lord was talking about cleansing from sin; since He refers to one of the disciples, the betrayer Judas Iscariot, as not being spiritually clean. Therefore, in this we see both aspects of the forgiveness process; the positional as represented by the initial bath (substitutionary death of Christ) and the experiential as represented by the washing of the disciples’ feet.
John also teaches, in 1 John 1:8-10, that we must confess our sins so that we may experience the forgiveness the Lord has purchased for us.

1 John 1:8

8) If we should say that we do not have sin, we are deceiving ourselves, and the truth is not in us.

9) If we should confess our sins, He is faithful and righteous in order that He should forgive us the sins, and should cleanse us from all unrighteousness.

10) If we should say that we have not sinned, we make Him a liar, and His Word is not in us.

Jesus stated the importance of this teaching in Matthew 5:23-24:

Matthew 5:23

23) Therefore if you should offer your gift upon the altar, and there you should remember that your brother has something against you,

24) leave there your gift before the altar, and go. First, to reconcile to your brother, and then, after having come, offer your gift.

We who are in Christ have been forgiven for our sins at the time of receiving Christ. This position of forgiveness never changes. But the Lord has established a second phase to forgiveness, a relational one that makes each of us accountable to others, as well as to the Lord, for the sins we have committed. It is in the comprehension of this process, whereby we come to the understanding that our forgiveness of others (or lack thereof) for sinning against us, dictates to the Lord how He must deal with each of us concerning our own sins.

Next week, we will continue to examine Jesus’ teaching as we study the sixth principle of prayer from Matthew 6:9-13.

* PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle, ăm, ärm; ēve, ĕnd; īce, ǐll; ōld, ǒdd, whö; ūse, ŭp

Bill Klein has been a pastor, counselor, and educator for the past 41 years. He has had extensive training and education in biblical languages, and has authored a Biblical Greek course.

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