An Exploration of The Lord’s Prayer – Matthew 6, Verse 6


An Exploration of The Lord’s Prayer – Blog Series – Part Three

“But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you” (Matt 6:6 NRSV).

Jesus, after denouncing the attention-grabbing prayers of the hypocrites, gives his disciples instructions on the method and motive of praying to God the Father. Unlike the hypocrites, who as Chouinard says, “position themselves for prayer in the most public place so that their pious expressions will get maximum attention” (Chouinard 1997, 126), Jesus teaches to pray in secret. This secrecy is not to hide one’s faith in God, but rather points to the intimacy and closeness with which one should have with God in a communicative relationship. France says, “Jesus is not here forbidding public or communal prayer as such, but the ostentation to which it is too easily prone. The essence of prayer is the communion of the disciple with his Father” (France 1985, 137).

Human beings, whether conscious of it or not, can sometimes find themselves to be competitive or naturally boastful of their talents, abilities, and actions. In order to avoid these tendencies, heading them off before they ever begin, one should seek private time in prayer with God.

Although Jesus recommends going into one’s room and shutting the door, this is not always a physical possibility. Wilkins says, “In the first century, often times people would not have the means to have a separate room or private area for prayer in their home, so this “room” that is spoken of in verse six can metaphorically refer to the “privacy of one’s heart” (Wilkins 2004, 273). Seeking God in privacy does not always mean that someone must be physically alone, but rather one’s prayers, if personal, remain within the private confines between the individual and God.

This teaching remains strong for modern Christians, especially in the self-centered, egotistical, social media world. Solitude, quiet prayer, and privacy with God are all qualities and attributes to be pursued to combat the boisterous and self-absorbed culture that many live within. Just a few clicks onto social media, one will quickly find selfies of believers during their morning devotionals, followed by pictures of coffee mugs next to open Bibles. There is much to be applied and contextualized in Christ’s teaching on the value of internal spiritual privacy.


ENDING SOON! – IVP Reader’s Choice Award Finalists Voting – InterVarsity Press

RCA18-banner2018 InterVarsity Press Readers’ Choice Awards

Vote For Your Favorite IVP Books!

IVP has received over 500 nominations from their readers, and they’re happy to announce the 2018 finalists!  Now it’s time to choose the winners; and there’s only a few days left to vote!

Please look over the books below and vote for your favorite titles in each category.

Please vote for two books in the IVP Books and IVP Academic categories and one title in each of the other categories. Any submissions with more than two votes in the IVP Books and IVP Academic categories will be automatically disqualified.

Books with the most votes in each category will win.

Voting will close on Sunday, December 2 at 11:59pm CT.

Congratulations to the finalists!

Once again, you can vote HERE



IVP Books:

Rethinking Incarceration

Empathy for the Devil

Raise Your Voice

The Minority Experience


Beyond Colorblind

Disruptive Witness

Finding Holy in the Suburbs

A Sojourner’s Truth

Life in the Presence of God

The Fellowship of the Suffering

From Jerusalem to Timbuktu

Reconstructing the Gospel

Here in Spirit


IVP Academic:

Homeland Insecurity

Rediscovering Paul

The Morals of the Story

Ecologies of Faith in a Digital Age


An Explorer’s Guide to Julian of Norwich

Megachurch Christianity Reconsidered


IVP Praxis:

Mapping Church Missions

Seeing Jesus in East Harlem

Seven Practices for the Church on Mission



An Extra Mile

The Path Between Us

Invitation to Retreat


An Exploration of The Lord’s Prayer – Matthew 6, Verse 5


An Exploration of The Lord’s Prayer – Blog Series – Part Two

“And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward” (Matt 6:5 NRSV).

Matthew chapter six continues Jesus’ exhortation of the Sermon on the Mount. This chapter begins with a discussion on, with what Mounce describes as “the three most prominent religious obligations of Jewish piety” (Mounce 1991, 53), which are almsgiving, prayer, and fasting. Verse five picks up with the topic of prayer. For the Jewish believer prayer was a vital observance and action of one’s daily routines. Mounce says, “In the morning and in the evening the devout Jew would recite the Shema (three short passages of Scripture from Deut 6 and 11 and Num 15), and at nine in the morning, noon, and three in the afternoon he would go through Shemoneh Esreh (the Eighteen Benedictions)” (Mounce 1991, 54).

Prayer was a daily responsibility that was performed for religious obligations, but also became an issue of social consideration. For those who considered themselves the most religious in the community, the time for prayer would usher in the opportunity to show those in surrounding proximity the extent of their religiosity, piety, and devotion. Wilkin says, “Some people were sure to find themselves in a place where they would be noticed, such as a synagogue or on a street corner. In those cases, the inner motivation for offering public prayer was public recognition and acclaim of their piety, which has no value with God” (Wilkins 2004, 273). Although these people were praying to God with their words, their hearts were pointed directly at themselves.

In a similar fashion to those mentioned earlier in the chapter (6:2), those who call attention to themselves have already received their reward, the attention of others, or as Chouinard says, “momentary fame and admiration” (Chouinard 1997, 126). No longer do the prayers connect them with God or allow them to grow deeper in their eternal relationship with Him, but rather the benefits they receive are only temporary and fleeting.

This teaching applies to Christians in the modern context, just as much as it did to the first century Jewish believer. Jesus does not want his followers to exhibit their faith in such a way that points the attention back onto them. The eyes of an audience or the attention of others has no place in one’s private prayer life. Although public prayer has its place within the community of believers, Jesus’ teaching points to the heart of the matter: proper motives.

Prayer should always be approached within the proper context of the situation, and always point directly to God Himself. Blomberg adds, “What is more, prayer ought not to be used to gain plaudits, summarize a sermon, or communicate information to an audience but should reflect genuine conversation with God” (Blomberg 1992, 117).

An Exploration of The Lord’s Prayer – Introduction


An Exploration of The Lord’s Prayer – Blog Series – Part One

The Lord’s Prayer, in Matthew chapter six, is a well-known and one of the most beloved teachings of Christ Jesus in the New Testament Scriptures.

This prayer has been widely used for thousands of years for devotional use, liturgical use, and for speaking to Father God in trust, praise, petition, and appeal.

An immeasurable number of books and devotional resources pull from the conclusion of Jesus’ instructions, where many believers have found hope and guidance. Church communities and congregations throughout the centuries have found confidence, strength, and solace in these words of Christ.

In the following blog series (for which this is the introduction), Matthew 6:5-15 will be investigated and explored. The context, meaning, and possible use within a modern believer’s life and church setting will be revealed and explained.

Throughout this exploratory survey one will discover this beautiful instruction on prayer, understanding the original background and framework, but also allowing it to connect and correlate with their own lives, spirituality, and relationship with God in Christ Jesus.

Repent of Your Piety – Peter Leithart – Theopolis Institute


Peter Leithart writes:

I want to give a pep talk. Nothing fancy, nothing clever. Jesus makes some astounding promises in Luke 11. I want to clear out the clutter and convince you to believe Him and to act on it.

The chapter begins with Jesus praying and teaching His disciples to pray by giving them the Lord’s Prayer. He follows with a parable about a man persistently asking for help from neighbor. It’s late at night; the neighbor is in bed and his door is shut. But the man is so persistent – so “shameless” – that even the reluctant man gets out of bed and helps the man who awakened him.

The point of the parable, of course, is not that God is like the reluctant neighbor, too tired and comfortable to get up to help. The point is that even a reluctant neighbor will respond to petitions. If that’s true, how much more your heavenly Father?

Then Jesus adds straightforward promises. Ask, seek, knock. Everyone who asks, receives. Everyone who seeks, finds. Everyone who knocks finds the door opened for him. He adds a further parable to reinforce the point. You fathers, you give good things to your kids. You don’t give him a stone when he asks for bread, or a scorpion when he asks for an egg, or a serpent when he asks for fish. You are evil, yet you know how to give good gifts to your children. How much more, then, does your heavenly Father, who is wholly, unutterably good, nothing but good, sheer and pure and absolute good – how much more does your heavenly Father give the Spirit to those who ask?

You see what Jesus does here. His disciples have asked, “Lord, teach us to pray.” And Jesus does. He gives them a prayer to use, a prayer obviously designed for corporate use because it has all those “us” and “our” pronouns. But the rest of Jesus’ instruction for prayer is not how-to. He doesn’t suggest a prayer journal, or setting aside a particular time of day to pray, or keeping track of answered prayers, or using the acronym ACTS – Adoration, Consecration, Thanks, Supplication.

Nothing wrong with any of that. All of those have been used to great effect for effective, fervent prayer. But that’s not what Jesus teaches. Jesus wants to get across a more fundamental point. He’s not interested in the “how-to” so much as in the “who-to?” What gives shape and energy and fervency and effectiveness to our prayers is the confidence that we pray to our heavenly Father.

So the point of the pep talk is simple: Pray knowing that you pray to your heavenly Father. Pray in confidence that when you ask you will receive; when you seek you will find; when you knock it will be opened. Pray knowing that you pray to a God who doesn’t give stones or serpents to his kids. Believe Jesus, and pray accordingly.

The second part of the pep talk is: Live the way you pray. We always live the way we pray. If we don’t pray at all, we live without a thought to God or His will. Prayer is an admission of need, and if we don’t think we need anything we’ll avoid prayer. If we pray timidly, feebly, fearfully, pessimistically – then we’ll live that way. Life will give us exactly what we expect of it, which is not much. If we pray in faith that we pray to our good heavenly Father who gives nothing but good gifts, then we’ll live confidently, thankfully, joyfully, boldly.

This is not the way we pray or live. Our lives do follow the path of our prayers, but we don’t pray as Jesus taught us and so we don’t live as Jesus did. Worse, we excuse our disobedience with piety and theology. We look for excuses and loopholes and qualifications. We use our theology to justify our mediocrity.

We say, God is sovereign. He can answer or not answer. He does whatever He wants. So I can pray but there’s no guarantee that God will answer. We pray because we have to, but we don’t expect anything to happen. Or maybe we stop praying altogether.

There are variations on this theme. Sure, God gives all these great promises. The Bible is full of them. But I’m not sure they are for me. God is sovereign, and He may decide not to fulfill His promises. Sure, God has all possible good. He can do anything. But I don’t know if He’ll do anything for me. God is sovereign, so I’m not sure whether He’s going to do good things or bad things for me. God is sovereign and cares for His children, but I’m not entirely sure I’m His child. After all, God chooses whoever He wants, and how can I know He’s chosen me? It’s just a roll of the divine dice. So we end up using God’s sovereignty to excuse our pessimism, our laziness, our lack of vision.

And we say: I’m a miserable sinner. I don’t deserve anything from God. I can barely lift up my head in His presence. I’ll pray, but I won’t get my hopes up. We use our sinfulness to justify our stoicism.

It’s almost as if we think poor God has over-committed, and we need to protect Him from His enthusiasm. Jesus was a bit rash, and we need to provide the qualifications that He left out.

God doesn’t need our loopholes. He doesn’t want our excuses. He has committed just as much as He wanted to commit, and He committed everything. We repent of our piety. We need to repent of our orthodoxy.

God is sovereign. Yes, absolutely. God does as He pleases. The Father does all He does for the delight of the Son in the Spirit, and the Son does all He does for the delight of the Father in the Spirit. God is so absolutely sovereign that He can freely, graciously commit Himself to us. He is sovereign, and He has sovereignly determined before the foundation of the world to be our God. He is sovereign and infinite, and He has put all His infinite resources to work for us. God is absolutely sovereign, but the only God that is is the God who has committed Himself to us by sending His Son to a cross. Does that sound like a God who’s worried about being over-committed? Does that sound like a God of the small print and the loopholes?

God’s sovereignty is not an excuse for stoicism or pessimism or inaction. It’s the opposite: Because God is sovereign, we can be absolutely sure that God hears and answers our prayers.

Are you a miserable sinner? I don’t think so. Yes, you sin, perhaps often. But “sinner” is a classification. That is not the class of persons you are in. Hear this word from Paul: “There is now therefore no condemnation for those who are in Christ Jesus.” No condemnation. Surely there has to be a little condemnation, maybe only a teeny bit. But some condemnation. Nope: No condemnation! God judges you in Christ. He looks at you in His beloved Son. You are as beloved to Him as Jesus in whom you stand. If God says there is no condemnation, that you are righteous, who are you to continue to condemn yourself? How dare you condemn yourself?

God favors His children, but you say, “I’m not sure I’m His child. He elects whomever He wants.” But you are God’s child because He brought you into His family in baptism. When God says in baptism “You are mine!” who are you to doubt it? Who are you to say, “Well, I’m not sure.”

If you think that God has good things but refuses to share them with you, then you have fallen to the devil’s temptation. This is precisely what the serpent told Eve: God wants to keep His gifts for Himself. He won’t share. God is not the Father who gives to those who ask, but a cheap and selfish Father, a dragon holding his treasures in his lair.

Let’s give the right label to this sort of piety and this sort of theology: This is unbelief. We can surround it and support it with pious Bible-talk, but it’s nothing but unbelief. It’s unbelief to doubt that the sovereign God gives Himself and all His good to you. When God says “no condemnation” and you answer “give me a moment for some further self-flagellation,” that’s not just false humility. It’s unbelief. It’s unbelief to doubt that God has placed His family name on you in baptism. When you think that God withholds good from His children, that’s unbelief – and an insult to the character of God to boot.

So repent of your piety. Repent of the faithless way you use your theology. Repent of twisting God’s word into an excuse not to pray, or to pray cautiously, or to pray timidly. Repent of your false humility. Repent of your piety.

Pray and live remembering Jesus’ promise: Everyone who asks receives. The one who seeks finds, and the one who knocks will get an open door. God does not give snakes when we ask for fish; He doesn’t give scorpions instead of eggs. He doesn’t give stones for bread. He doesn’t do that. He never gives evil things to His children. Ever. Never, ever, ever. He always gives good things to His children. Always, always, always.

Here’s the promise in a nutshell: God always gives you what you ask, or something better.

You’ll say: I’ve prayed for a lot of things that I never got. You may really want something, pray diligently, and be disappointed. You may want something now, and it doesn’t show up. You pray years, and it doesn’t happen. Good things; unselfish things. You’ll say: I’ve prayed for God to do good things and all I get is suffering and frustration and failure. I’ve prayed for relief from suffering and trial, but it keeps coming and it keeps getting worse.

What’s happening? Have Jesus’ promises been nullified? Do we have to qualify after all? Is there fine print after all? No. What’s happening when our prayers aren’t answered?

It’s possible that you were asking for a snake or a scorpion? Were the things we asked for really good for us, the best for us? He may say No because No is the best answer. It’s possible that He is giving us good things that don’t appear good to us, not at first. If you ask for relief from suffering, and get more suffering, that means that God has given you the gift of tribulation.

He may want to purge away sin. He may put you on the cross to strengthen your faith. Whatever tribulation He brings, you can rejoice; you can be triumphant because “we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Romans 5:3-5).

When you suffer, you’re on the cross – where Jesus was, and that’s where the living Jesus will meet you. You ask for relief, and He gives you more suffering, not only to work these virtues into you, but to make you a living witness to your crucified Lord. By your patient, joyful, persevering, honest suffering God demonstrates in your life that His power is made perfect in weakness. He makes your life a living witness to the power of the gospel. He proves in your life that the gospel is real.

What’s going on when we don’t get what we ask? It may be many things, but Jesus makes it clear that one thing is definitely not going on: This is not God giving you stones for bread, a snake or scorpion instead of a fish. This is not God giving you the short end of the stick. This is not God keeping the door locked. He doesn’t do that. Ever, ever, ever. He gives good gifts to His children. Always, always, always. Nothing but good.
God always gives you what you ask, or something even better.

Pray in faith, and then live in the same faith. Your Father is with you every step you take and every decision you make. When you pray in faith, you start living as you pray.

Pray, and then start looking for answers. Faithful prayer leads to expectant living. Pray for the Spirit, and wait to see the Spirit work all around you. Faithful prayer leads to Spiritual living. Pray, and know that whatever God brings is exactly the fish and bread and eggs you need. Prayer in faith leads to thankful living. Pray that your Father would be with you, protect you, guide you, and put away timidity and fear and anxiety. Prayer leads to bold, fearless living.

This is your Father’s world. He has your back, He goes before you, He is the rock beneath you and your heavenly Father above. This is your Father’s world, and He has created this wide world as a playground for His children.

So: Go pray; and go play.

ENDS TODAY! – Eerdmans Black Friday Kindle Sale


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Sin and Its Remedy in Galatians – David DeSilva

Apocryphal Writings

A presentation given at the “Pauline Theology” seminar at the annual meeting of the Institute for Biblical Research, Denver, November 16, 2018

David A. deSilva, Ph.D.

Where has humanity gone wrong, necessitating God’s restorative interventions? Where does it still go wrong on this side of the coming of Christ? What forces are at work constraining humanity to continue to go wrong (and to have gone wrong hitherto)? If we approach these questions merely on the basis of an analysis of passages using the lexical terminology most fundamentally associated with the idea of “sin,” we will not find all that much with which to work in Galatians.  In Romans, “sin” is a focal topic.  The word counts make this abundantly clear: forms of the noun ἁμαρτία appear in Romans forty-eight times, but only sixteen times across the remaining twelve letters associated with Paul’s name; forms of the verb ἁμαρτάνειν appear seven…

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Scot McKnight Inks Contract for New Testament Translation – InterVarsity Press



Scot McKnight, renowned scholar, speaker, and award-winning author, has inked a book contract with IVP Academic for a fresh translation of the New Testament.

Tentatively titled The Second Testament, this volume follows on the heels of John Goldingay’s The First Testament: A New Translation, published by IVP earlier this year.

Full article can be read at IVP website:

Reading 1 Peter Among the Elect Resident Aliens in Sri Lanka – David DeSilva

Apocryphal Writings

A paper presented at the “Letters of James, Peter, and Jude” section at the annual meeting of the Society of Biblical Literature, Denver, November 19, 2018.

The author of 1 Peter returns repeatedly to his addressees’ experience of socially-imposed shame (1 Pet 1:6; 2:12, 19; 3:14, 16; 4:4, 12-16, 19), suggesting that this is indeed an important feature of the situation that he is addressing.[1]  It is this facet of the text and of the situation it addresses with which Sri Lankan Christians identified most readily and, indeed, drew them to desire to study this text in the first place.  This presentation represents the principal fruits of my conversations about 1 Peter with the students and faculty of Colombo Theological Seminary, whose mission is largely to provide theological education and ministry training especially to evangelical Protestant Christians throughout the island.


Slightly more than 70% of Sri Lankans…

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