1. Joyful through the Spirit (John 17:13)

But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves.

Although not without dark seasons of trial and trouble, one of the marks of the Christian life is joy. This is not necessarily joy in the fallen world in which we live and the effects of sin that we cause, suffer, and see. Rather, our joy in the midst of our broken and fallen world is that we know who Jesus is and what he has done. In John 16, which precedes this prayer, Jesus teaches that he will die for our sins and rise for our salvation and send the Holy Spirit to renew, indwell, empower, and transform us so that we can participate with God in the world. Therefore, Christian joy is in being saved by Jesus, being made a citizen of God’s kingdom and not this fallen world, being indwelt by the Holy Spirit, and living life in light of Jesus’ final words in John 16:33: “In the world you will have tribulation. But take heart; I have overcome the world.” Our joy is not found by our current state in the world (that place of sin and rebellion against God), but rather by the presence and power of God in us while we are in the world. Though we are still in the world, our relation to it has forever changed because God is in us. For this we rejoice.

2. Sanctified and Sent (John 17:14–19)

I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth.

Jesus simply declares that he was sanctified from the world but sent into the world. Jesus is not saying that he was growing in holiness and diminishing in sin; no, he was perfectly holy and altogether without sin. Rather, what Jesus is saying is that he was set apart for the purposes of God and sent by God the Father into the world. One Bible commentator explains Jesus’ words in this way,

But here [hagiazō emauton] (“I sanctify/consecrate myself ”) is to be understood as an act of committing himself to the holy will of the Father and in dedicating himself to Calvary, as Morris states, “with all that Calvary means.” In this sense to consecrate himself meant to be set aside for God’s special purpose. Consecration is also identified in the Torah with sacrifice (Deut 15:19), a sacrifice that usually implied the death of the offering. In consecrating himself, Jesus modeled for his disciples what is meant to be both alien from the world and yet committed to a mission in and to the world, even to the point of death.

Furthermore, Jesus explains that he was hated by the world precisely because he was separated from the world while submerged in the world. To say it another way, Jesus lived as a missionary in the world surrounded by its temptations to sin but did not participate in or in any way condone sinful worldliness. Rather, he stood against it in word and deed. His efforts were intended not to capitulate the world, but rather call the world to repentance. Subsequently, those people in the world who remain unrepentant hated Jesus in his day and continue to in our own. They hated him because he stood against the world, but importantly, he did so out of love for people, inviting them to a better way of life through him.

Speaking to all Christians who would come to believe in him, Jesus frankly told us that we should not be surprised when the world hates us too. This can take any one of a number of forms, such as being mocked, gossiped about, criticized, persecuted, and even in some cases martyred. Simply, every Christian is—like Jesus—a missionary sent by God into the world to the time and place God has appointed for them and is to be sanctified, or set apart, for God’s purposes. The more effective we are at this calling, the more the world will hate us. One Bible commentator says it this way, “Jesus’ relationship to the Father as his sender is now presented as the pattern for the disciples’ relationship to Jesus as their sender (Köstenberger 1998b). A partial OT parallel is the instruction to Moses, who had himself been consecrated by God (Sir. 45:4) in order to consecrate others so that they too may serve God as priests (Exod. 28:41).”

Another commentator has said of this section of Jesus’ prayer,

This verse [John 17:18] confirms the fact that the main focus of this section of the prayer is on the preparation of the disciples for mission. The disciples, like Jesus, would experience the sense of being aliens in the hostile world (17:14), but this prayer does not advocate abandoning the world to the devil. Quite the opposite is true because just as it has been repeatedly said throughout this Gospel that the Father sent Jesus into the world, so it is here clearly asserted that Jesus has sent his followers into the world. The Greek verb apostellein occurring twice carries the idea of being sent for a purpose or being sent on a mission. The English word “apostle” is obviously derived from this Greek word family, and apostleship must accordingly be understood not so much as a status but as a purposeful calling to a mission by Jesus.

In one of my favorite missional verses in all of Scripture, Jesus prayerfully warns Christians that not only do they have two purposes in the world—to be sanctified (or set apart by God for his purposes) and sent into the world—but they also have two pitfalls in the world.

On the one hand, we can overly emphasize being set apart to the degree that we forget that we are sent. In other words, we can focus so intently on our own purity and holiness that we forget to follow the example of Jesus and live as missionaries in the world, loving non-Christians and seeking to see as many people as possible become Christians. The thought is that the means for sanctification are primarily separating from the world rather than being sent into it. This is the classic error of conservative Christianity that leads to sectarianism. Sectarianism is where Christians live decent lives but do not really understand the world, love the world, live in the world, or seek the transformation of the world. Rather, they carve out a Christian subculture like a bomb shelter in which to hide from the world. However, Jesus prayed against this sort of thing.
One commentator has insightfully written about the common error of conservative Christianity:

As Ridderbos (1997: 555) points out, “Within that realm the disciples are not only safe in the world but also capable of continuing the work for which Jesus has destined them, their mission in the world.” Hence, personal holiness is not to be an end in itself but a means to an end: reaching the lost world for Christ. Believers’ consecration serves the purpose of preparing them for their God-given mission in the world (Ridderbos 1997: 555; cf. Carson 1991: 565–66). They are not to be inwardly focused, cultivating merely intracommunitarian love and unity, but rather to reach out together to a lost and needy world.

On the other hand, we can overly emphasize being sent into the world to the degree that we forget that we are supposed to be sanctified and set apart for God, distinct from the world by living in a way that is holy and pleasing to God. In other words, we can become so concerned about being missionaries connecting with culture that we forget to be faithful Christians connecting to God, following Jesus’ example to be in the world, but unlike the world in how we respond to worldly temptations to sin. This is the classic error of liberal Christianity, which leads to syncretism. Syncretism is where people so love, understand, sympathize with, and even wrongly accommodate the world that they are no longer distinct from the world and hated by it as Jesus expects. Rather, they are more like a mirror than a city within a city, reflecting the world’s values rather than God’s kingdom. Jesus also prayed against this sort of thing.

Curiously, it is common for conservative and liberal Christians to spend considerable time criticizing one another for not going far enough or going too far into the world, respectively. But they are both right, to varying degrees, and would be well served to read Jesus’ prayer and what ensues. There, he prays that we would continually return to the Word of God and be led by God through the Scriptures.

3. Unified as the Church (John 17:20–23)

I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.

This section of Jesus’ prayer has been hotly debated. This is, in part, because it was a favorite of those pushing for what is called the ecumenical movement. In the name of unity, they actually tolerated heresy. Grievously, they read the portion of Jesus’ prayer about unity but somehow overlooked the part of Jesus’ prayer where he said that we should be sanctified (holy) and guided by God’s Word. Subsequently, it was not uncommon for them to tolerate seemingly every form of false teaching in the name of tolerance and diversity, amazingly excluding God and some of the clear teachings of his word. For the sake of clarity, much can and should be said about unity, but I’ll just make a few brief points.

1. True unity is when Jesus’ mission is followed biblically. Therefore, there is no true unity unless Jesus is the unifying center, his mission of seeing people saved and matured as disciples is the common labor, and his Word of Scripture is the highest guiding authority. This is what Jesus meant when he said that he is the vine and we are the branches. Only by being connected to him and pruned by his Word can we bear fruit on our mission with him in the world. Anyone not connected to the vine of Jesus, or anyone who thinks he or she and their tribe or team are the branch and the rest of Christianity is a vine does not understand Jesus’ prayer.
2. Unity is not uniformity. There is unity among God’s people who are on mission with Jesus and love the Scriptures. They may be in different denominations and networks but that does not necessarily indicate a lack of unity. Maybe an illustration I shared recently with a graduate class at Northwest College (an Assemblies of God school here in the greater Seattle area) will be helpful. I said that the kind of Christianity Jesus prayed for is like a nation. In that nation there are different borders (e.g., women’s roles in ministry, style of church government, mode of baptism) that cause different states (e.g., Foursquare, Presbyterian, Baptist). However, while there is distinction, there is not division between these proverbial states, because they form one nation. In addition to state boundaries, there are also national boundaries; if someone denies such things as the Trinity, the deity of Jesus, etc., then they are not united but divided and are a different nation (e.g., Mormonism, Islam, Judaism), not a different state.

Two additional examples may help. The first is from the Acts 29 Church Planting Network, which is headquartered at Mars Hill Church and to which we give a lot of time and money each year. In a survey we did (to which 80 percent of the network pastors responded), we found the following denominations in our network. This includes only our American plants and none of our overseas church plants.

At least 9 denominations and over 17 other networks within Acts 29:

Denominations represented in the Acts 29 Network:

1. Southern Baptist Church – 29 churches
2. Baptist General Conference (Converge) – 7
3. Presbyterian Church of America – 5
4. Evangelical Free Church of America – 8
5. Reformed Church of America – 1
6. Other Baptists (mostly State related) – 8
7. Assembly of God – 2
8. Church of God – 1
9. Missionary Church USA – 1

Other networks, organizations, alliances, associations, etc.:

1. Christian & Missionary Alliance – 1 church
2. Conservative Baptist NW – 3
3. Fellowship Associates – 3
4. Willow Association – 2
5. Vision 360 – 2
6. Fellowship of Grace Brethren Churches – 1
7. Purpose Driven – 1
8. 4Cs – 1
9. GlocalNet – 1
10. The Infinity Alliance – 1
11. Vision 360 – 1
12. New Hampshire Alliance – 1
13. Vision 20/20 – 1
14. Other Church Planting Networks – 3

Mars Hill financially supports 16 Acts 29 church planters:

1. Southern Baptist Church – 6 churches
2. Conservative Baptist NW – 1
3. Conservative Baptist NW – 1
4. Baptist General Conference – 1
5. Assembly of God – 1
6. Crowded House – 1
7. Just Acts 29 – 6

My own personal experience in the past few months is yet another example of the benefits we receive by being an interdenominational church that takes Jesus’ prayer seriously and likes to work with God’s people who love Jesus, believe in his word, and are on his mission. In the past few months I have taught

• with Pastor Rick Warren to 1,800 pastors from multiple denominations in Southern California,
• at the Acts 29 church planters retreat in Colorado with 100 pastors from nine denominations and seventeen networks,
• in Ohio at Xenos’ conference to train over 2,000 people from multiple Christian groups,
• in Brighton, England, with 5,000 people from 50 nations,
• in London, England, at multiple events for hundreds of pastors and leaders from dozens of denominations,
• in Orlando at the anniversary dinner for Crossway Publishers to hundreds of pastors and leaders from dozens of denominations,
• in Seattle at Northwest College (an Assemblies of God school),
• and in Sydney, Australia, over ten days to groups as large as 10,000 along with four theological colleges for a total of maybe 30,000 people from countless denominations and networks (Anglicans, Baptists, Presbyterians).

I recently also briefly spoke to the church planters of The City Church near Seattle and had a conference call for The Gospel Coalition, where I serve on a council with pastors from multiple denominations. In a few weeks I head to Minneapolis to preach for Dr. John Piper and serve people from still more denominations and groups. My point? Mars Hill and I are trying our best to see Jesus’ prayer answered.

3. Together with Jesus Forever (John 17:24–26)

Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.

The closing words of Jesus’ prayer are for us to know that he is with us here in the world and one day, if we belong to him, we will be with him forever in his kingdom. Until that day, Jesus prays we would grow to know him and the Father more and more until we see him in all of his unveiled, resurrection glory. He also prays that we would yearn to see others meet him and spend eternity together with him and us.

Many Bible commentators have called this prayer the Holy of Holies. Arguably the richest of Jesus’ prayers, it unfolds with such breadth and depth that Bible students and teachers have been awestruck by its majesty ever since, including the legendary nineteenth-century Irish preacher and friend of the great evangelist D. L. Moody, Marcus Rainsford, who penned a book of more than four hundred pages expounding Jesus’ great prayer.

Before proceeding to examine what many refer to as Jesus’ High Priestly Prayer, we must thank Jesus’ friend and disciple John for faithfully recording Jesus’ prayer by the enablement of God the Holy Spirit. This prayer does not appear in the synoptic gospels (Matthew, Mark, and Luke) and is recorded in John’s gospel alone. Had he not included Jesus’ prayer, we would be without any record of this great moment in world history. Regarding the place of Jesus’ prayer in John 17, one Bible commentator has written,

It is by far the longest prayer of Jesus recorded in any Gospel and comes at a strategic time in Jesus’ ministry, sandwiched, as it were, between his final instructions to his closest followers and his passion. Jesus’ parting prayer affords us a rare glimpse into his consciousness and perspective on his imminent suffering. Once the prayer is ended, the final events of Jesus’ earthly life ensue in rapid succession: the arrest (18:1–11); the Jewish and Roman trials (18:12– 19:16); the crucifixion (19:17–37); the burial (19:38–42); the empty tomb and Jesus’ resurrection appearances (chs. 20–21). But for one last time, Jesus pauses to take inventory, as it were, of his earthly ministry, giving his final account to the Father and, by praying, expressing his complete dependence on the Father even in this crucial hour.

We will now proceed to learn from Jesus’ words, with the remainder of his prayer comprising next week’s sermon, which will conclude my summer preaching series “Pray Like Jesus.”

Jesus Prays for Himself (John 17:1–5)

When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

Many things can be said about this astounding beginning of Jesus’ prayer, but for the sake of simplicity I want to stress a few points.

One, in the most difficult season of his life, with his crucifixion impending, Jesus does not run to sinful false gods and functional saviors for his comfort. Examples include food, sex, possessions, alcohol, bitterness, and self-loathing, hopeless depression. Instead, he runs to God the Father in prayer. In this, we see that Jesus rightly regards the darkest and most difficult moments of his life as opportunities rather than obstacles to glorifying God. Jesus’ prayer is prayed in the midst of life, in the moment of his need, showing that all of life is to be bathed in prayer because all of creation is the temple in which God is to be worshiped.

Two, in praying to God as Father (which was Jesus habitual custom), he reveals that God the Father is both powerful and good, and therefore able to help and worthy of trust. Jesus negates so many false teachings about God by showing that he is living, loving, personal, and powerful.

Three, Jesus reveals that eternal life is not a place as much as it is a Person. Indeed, eternal life is life with God. Sadly, when eternal life is seen as a place, the focus on God is lost. The truth is that although heaven is a glorious place, it would be hell if God were not present there.

Four, Jesus prays for himself, thereby showing us that while praying for others in need is to be commended, we must also pray for ourselves. In so doing, Jesus is affirming his own devotion to the Father and acknowledging his willingness to suffer and die for God’s glory and sinners’ salvation. He does all of this all publicly and vocally so as to inform and transform his disciples.

Five, Jesus clearly reveals himself to be God by stating that he is eternal (before the world existed) and shares the same glory of God the Father with whom he dwelt in eternity past. This is insightful because God does not share his glory with anyone else (Isa. 42:8); thus, if Jesus shares the Father’s glory, Jesus is God. One Bible commentator has said,

The statement in verse 3 is also strikingly similar in form to the central affirmation of Islam, “There is no god but Allah, and Mohammed is his Prophet.” Both religions claim to honor the only true God, a theme from the Old Testament as well (e.g., Ex 34:6 LXX; Isa 37:20), and both speak of the great revealer of God. But they differ radically in what is said of this revealer. Jesus is a prophet— indeed, the revealer of God par excellence. But this verse, in keeping with the whole of this Gospel, says Jesus is far more than just a prophet. For eternal life is not just a knowledge of God as revealed by the Son; it includes a knowledge of the Son himself. Thus he shares in deity, since “the knowledge of God and a creature could not be eternal life” (Alford 1980:875). This amazing statement, therefore, affirms both the equality of the Son with the Father and his subordination as son and as the one sent.

Six, Jesus articulates the mission of his life on earth as a man as giving eternal life to sinners. With the cross on the horizon, Jesus said “the hour has come” to acknowledge that his death in the place of sinners would soon achieve God’s glory and their salvation, which together comprised the purpose of his mission.

Seven, Jesus does not bemoan the hardship he was to endure, become embittered, grow weary, lose heart, or reject his mission. Rather than praying to get around the cross, he instead prays to get through suffering and dying in such a way that it is not in vain, but rather glorifies God the Father as an act of worship.

Eight, in speaking of his return to glory, Jesus promises his resurrection in victory over Satan, sin, and death. In his resurrection and ascension back to his heavenly throne over all peoples, times, places, cultures, religions, ideologies, genders, incomes, intellects, and nations, Jesus today has returned to glory from which he came humbly into history.

The essence of Jesus’ prayer thus far is that he would both live and die in such a way as to glorify God the Father. On this theme, one Bible commentator has well said,

In general, to glorify someone means to hold him or her up for honor and praise. So on one level the Son is asking that his own honor be revealed, namely, that he is one with God; Jesus in turn will glorify the Father as he continues to reveal him as one worthy of all praise and worship. In John, however, glorification also has a more specific meaning: the death of the Son of God. Throughout the Gospel, Jesus has revealed the Father’s glory by manifesting his characteristic gracious love. In the death of the Son this same love is revealed most profoundly, for God is love, and love is the laying down of one’s life (cf. 1 Jn 4:8, 16; 3:16). Thus, in his death Jesus will reveal his own character and his Father’s character to be gracious love.

Jesus Prays for His Disciples (John 17:6–13)

I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you. For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them. And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves.

After praying for himself, Jesus then proceeds to pray for his disciples who have believed in him as God and would subsequently proclaim the good news of his person and work to the world so that all of the elect would come to salvation. Jesus refers to these Christians as people who accept that he was sent by God the Father into history to reveal his “name,” which is a shorthand to describe someone’s character, attributes, and essence. This portion of Jesus’ prayer includes many noteworthy aspects, including the following.

One, Jesus does not pray for the world. This statement is understandably confusing to many. This is because the word “world” is used in at least seven senses throughout the New Testament. Here Jesus is referring to the system of thinking, speaking, and acting that is in rebellion to God, in allegiance to Satan, and at war against God. In not praying for the world, Jesus is not praying that such sin and rebellion will be blessed, empowered, encouraged, or multiplied because it is utterly dark and demonic.

Two, Jesus does pray for his disciples and the elect who will come to trust in him as God and savior through their ministry. Jesus speaks of Christians as those who the Father has given to the Son and the Son gives back to the Father in mutual love, affection, and glory.

Three, Jesus speaks of Christians retaining their relationship with God not by their own effort or merit, but rather by God the Father keeping them. In this way, the assurance and perseverance of our salvation are in the faithfulness of God, so that we continue walking with God who continues to walk with us.

Four, Jesus says that none of the elect were ever lost during his ministry. This would obviously lead to confusion for some regarding the role of Judas Iscariot who betrayed Jesus before hanging himself. However, Jesus speaks of Judas as the “son of destruction” who was never truly a son of God. Tragically, Judas serves as a painful reminder that living three years with Jesus, witnessing his miracles, hearing his teaching, and seeing his life is not enough to save someone unless it is accompanied with faith in and love for Jesus as God. While Judas was no victim at the hands of God—he chose to steal from Jesus for years and betray him in the end—in God’s sovereign foreknowledge he did fulfill the Scriptures, as Jesus says. This includes the two following Old Testament Scriptures, which I quote from Vintage Jesus, written by Gerry Breshears and myself (p. 61).

• 1000 B.C.: David prophesies that Jesus would be betrayed by a friend.
• PROMISE: “Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me” (Ps. 41:9).
• FULFILLMENT: “And [Judas] came up to Jesus at once and said, ‘Greetings, Rabbi!’ And he kissed him. Jesus said to him, ‘Friend, do what you came to do’” (Matt. 26:49–50).

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• 500 B.C.: Zechariah prophesies that Jesus’ betraying friend would be paid thirty pieces of silver for handing him over to the authorities and that the payment would be thrown in the temple in disgust (again, the temple was destroyed in a.d. 70, so this prophecy could not have been fulfilled after that time).
• PROMISE: “Then I said to them, ‘If it seems good to you, give me my wages; but if not, keep them.’ And they weighed out as my wages thirty pieces of silver. Then the Lord said to me, ‘Throw it to the potter’—the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the Lord, to the potter” (Zech. 11:12–13).
• FULFILLMENT: “Then one of the twelve, whose name was Judas Iscariot, went to the chief priests and said, ‘What will you give me if I deliver him over to you?’ And they paid him thirty pieces of silver” (Matt. 26:14–15); “And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself. But the chief priests, taking the pieces of silver, said, ‘It is not lawful to put them into the treasury, since it is blood money.’ So they took counsel and bought with them the potter’s field as a burial place for strangers” (Matt. 27:5–7).

Five, Jesus promised that he would return to the Father and leave his disciples and those who would become Christians through their ministry in the world to continue his mission and ministry. In this way, Jesus echoes his prior teaching in John 14 and 16 that the Holy Spirit would empower his people to continue his work on the earth so that many would be saved by him.

Six, Jesus speaks of true Christians being able to live together as “one” just as the Trinitarian community of God the Father, Son, and Spirit live together as “one.” Sadly, this unity is often undermined and is therefore something to be continually strived for—living up to the state we are saved into as God’s people. In the church, this unity is to be theological (what we believe), relational (how we love), missional (what we do), and organizational (how we coexist). Without pursuing unity on each of these four points, we will, sadly, fail to model our unity after the Trinity and instead accept heresy, lovelessness, unfruitfulness, or chaos in the name of tolerance, which is often quite different than Trinitarian unity.

Seven, Jesus’ final word in this section is one of joy. Simply, the life of a Christian, like the life of Jesus, is not always marked by great comfort, wealth, health, ease, or simplicity. Still, it is filled with the presence of God and the purpose of God so that all we have, do, and endure can and will be used to glorify God and benefit others as it was with Jesus as he went to the cross. Indeed, the Christian life is one of joy. Not the kind of joy that most people seek, but the overflow of purposeful and passionate life lived in relationship with God by the power of the Holy Spirit in the example of Jesus to the glory of the Father. Any life lived by any other power following any other example for the glory of anyone or anything else cannot and will not result in joy because it is according to the pattern of the world, which Jesus refuses to pray for. Judas and Jesus are the two examples of how to live one’s life, with the former finally portrayed hanging from a tree by his own noose and the latter reigning in glory forever after lovingly pouring himself out for God’s glory and our joy.

In closing, I would like to follow the pattern of Jesus and offer some points for prayer for myself and the senior leaders of Mars Hill Church.

For myself

• In the most difficult seasons of life and ministry, such as when the critics attack, acquaintances betray, and the personal cost is high (of course not in comparison to the price Jesus paid), I am praying to be able to see these pain points not as obstacles to what God wants to do through me, but rather opportunities for what God needs to do in me before he can do anything of value through me.
• Jesus was very clear on his mission and as such kept a very keen focus on what he did and did not do. In the past few months I have had the privilege of being with some of the most gifted pastors and movement leaders in cities such as Los Angeles, Denver, Atlanta, Orlando, New York, Philadelphia, London, Brisbane, and Sydney. I have learned more in recent months than any time that I remember in my life. I am now prayerfully considering what we should implement at Mars Hill with the approval of the Executive Elders so that we can be most effective at what Jesus has called us to do without becoming distracted or getting off mission.
• Please pray that I would continue to grow in my ability to faithfully preach, teach, and write biblical truth. In my recent trip to Australia I was sobered by the global influence we have by God’s grace and the Internet’s delivery. I preached to crowds nearing 10,000 people at a time and to the best of my knowledge every one of the roughly thirty-plus sermons and lectures I gave over the course of a week and a half was sold out. One event with 2,200 seats actually sold out in eleven minutes. At every event I met countless faithful online listeners who pray for Mars Hill, many churches using our video as their Sunday sermon, and hundreds of young men who want to plant churches. I also received invitations to return and preach to stadiums of more than 20,000 people. I was deeply convicted that continually growing as a Bible preacher, teacher, and writer is more important than ever.
• I am deeply thankful that God has given Grace and me the best season of our life and marriage in the past year. Our family is doing well and our home is filled with lots of love and laughter. The teams of elders, deacons, and members overseeing Mars Hill are doing a great job leading the church, thereby making my role more focused, fruitful, and joyful. Now more than ever my heart is at Mars Hill and I am grateful for what God has done and am excited to pursue what remains undone.

For the senior leaders of Mars Hill Church

• I praise God for the Executive Elders, Board of Directors, and Campus Pastors who together comprise the senior leadership teams of Mars Hill. These teams have grown to be very effective, loving, unified, and wise. They have taken a great deal of weight off of my shoulders, thereby enabling me to serve with greater joy and effectiveness than ever. Their efforts have made our church the healthiest it has ever been by far. Having been at Mars Hill every day since its inception, I can assure you that the internal health of the church and the maturity of how we operate are without question the best they have ever been, and in that I find great joy.
• For Pastor Jamie Munson and Pastor Tim Beltz: Continued wisdom to navigate the complexities of our ever growing, maturing, and expanding church so that we faithfully steward all of our resources and opportunities well.
• For Pastor Scott Thomas: The strength and fortitude to continue planting churches at a rapid rate through Acts 29 and the ability to bring in another skilled pastor to replace his oversight of our campus pastors, who currently number seven but will assuredly continue to grow in coming years.
• For Pastor Bubba Jennings and his team of elders and leaders at the Ballard Campus: That after a season of great unifying and refreshing they would see a healthy increase in attendance and conversions this fall to replace the thousands of people they have sent out to help launch the other campuses.
• For Pastor Steve Tompkins and the team of elders and leaders at Shoreline: They have been very effective and successful as our first Mars Hill Campus and are now actively seeking a more permanent home for their growing ministry.
• For Pastor Adam Sinnett and the team of elders and leaders at West Seattle who have seen their campus develop into a very unified and loving missional community: That they would raise the funds they need for their facility improvements (e.g., a new boiler to heat the building this winter) and would see their new evening service succeed in reaching new people in their area this fall.
• For Pastor James Harleman and his elder and other leaders at Lake City: That they would see a few additional men qualified as elders to help lead their campus and also successfully add a third service to welcome new people this fall.
• For Pastor Tim Gaydos and his elders and other leaders at Downtown Seattle: That they would continue the great success they have experienced in their first year and be able to strategically reach both the most needy through mercy ministry and the most affluent through targeted evangelism.
• For Pastor Jesse Winkler, who has seen the Bellevue Campus move into its new facility and explode to a thousand people: That many men would soon qualify as elders so that he would not be shouldering the pastoral load alone.
• For Pastor Gary Shavey and his leaders: They have successfully launched the Olympia Campus and are now seeking to catch up with their fast growth by deploying other elders and ministries to meet the needs of that community.

On September 21 we officially begin our fall kickoff and expect to see an influx of new people as we study the Song of Songs in a series titled “The Peasant Princess: A Love Story from the Song of Songs.” In October our church will celebrate its 12th anniversary. With our biggest year ever just ahead of us, your prayers are greatly appreciated in accordance with Jesus’ example.

Jesus’ prayer in Gethsemane is shocking, disturbing, overwhelming, and life-giving because it is so brutally and painfully honest. In his darkest hour of abandonment and betrayal and with the cross looming, Jesus did not doubt the Father, deny the Father’s goodness, rebel against the Father, sin against the Father, or run from the Father. No, instead he got down on his knees to speak with the Father in prayer. In this act we witness one of the great truths about prayer: it is not so often about getting God to do as we ask, but rather getting our will aligned with his so that when the most brutal moments of life envelop us we take the Father’s hand to lead us through, and not around, our valleys of darkness.

Jesus was fully aware of his impending death and separation from God the Father and spoke of it prior to his prayer at Gethsemane (Matt. 16:21; 17:23; 20:19). Before Gethsemane, Jesus had poured himself out in ministry, preaching with great authority on the kingdom of God and eternal judgment. A plot was then devised by Judas Iscariot to betray Jesus for thirty pieces of silver, though Jesus had loved, served, and taught him for many years as a friend. This was prophesied in Zechariah 11:12–13 some five hundred years prior: “Then I said to them, ‘If it seems good to you, give me my wages; but if not, keep them.’ And they weighed out as my wages thirty pieces of silver. Then the Lord said to me, ‘Throw it to the potter’—the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the Lord, to the potter” (cf. Matthew 26:14–15; 27:5–7).

A sinful woman then lavishly anointed Jesus in worship. He was able to smell the evidence of her appreciation throughout his betrayal and murder, undoubtedly serving as a lingering reminder that his mission was to atone for needy sinners like her. It is important to note that the season of the Gethsemane prayer was Passover, when God’s people, in keeping with the scriptural commands instituted in the days of Moses, would gather to deal with their sin before God in faith that one day Jesus their Messiah would come to shed his own blood in their place for their sins to accomplish their salvation (1 Cor. 5:7).

The Passover meal, now known as the Last Supper, took a dark turn when Jesus revealed that one of his disciples present at the table with him would betray him. Jesus knew in his heart that it would be Judas, his pretend friend. Shortly thereafter, Peter, the first-among-equals on Jesus’ team of disciples, pledged to never betray Jesus. Yet, Jesus revealed to Peter that he too would deny his Lord. Jesus was keenly aware that his journey to the cross would be paved with betrayal and abandonment.

Nonetheless, Jesus invited his senior disciples to join him in prayer as he welcomed support, intercession, and friendship in his hour of greatest need.

Then Jesus went with them to a place called Gethsemane, and he said to his disciples, “Sit here, while I go over there and pray.” And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled. Then he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.

Gethsemane means “an oil press” and was amidst a field of olive trees where the oil press was used to extract oil from the fruit. John 18:1 reveals that an olive grove, or garden, was in this place. Thus, Jesus, the last Adam (Rom. 5:12–21; 1 Cor. 15:45), is found in a garden much like the first Adam, but was faithful whereas the first Adam was sinful.

While Jesus had twelve disciples, he did on occasion take with him only the three senior disciples, such as on the Mount of Transfiguration (Matt. 17:1), and when he raised Jairus’ daughter from death (Luke 8:49–55). These three are Peter, James, and John, and here the latter two are referred to as the “sons of Zebedee” (Matt. 26:37 cf. 4:21).

And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.”

In his first of three prayers, Jesus humbly and earnestly made his request known. He preferred that the cup of suffering and wrath that awaited him on the cross in the place of sinners be taken from him. While there is some debate among biblical commentators regarding Jesus’ mention of the “cup,” it seems best, based on the context of its appearance throughout the Old Testament, to identify the cup as God’s wrath poured out on sinners as if from a cup (e.g., Ps. 11:6; Isa. 51:17; Ezek. 23:33).

At the close of his first prayer, Jesus utters one of the most significant statements in all of Scripture regarding prayer. The refrain “as you will” is indeed the correct way for every worshiper to pray. Prayer is where we make our requests known to God and then invite him to not only do as he wills but also transform our will to match his.

The fact that Jesus makes his will known to God the Father has raised a host of theological speculations. One Bible commentator has said,

It seems to me that the traditional view, namely, that Jesus prayed that, if it should be within the will of God, the way of the cross might not be taken, is the only view that does justice to the text and the reality of the struggle that went on within the God-man. Superficially considered, there seems to be a conflict between the will of Jesus and the will of God, and this has caused some interpreters to stumble. For example, even the great Calvin erred in saying that Christ corrected and recalled a wish that had suddenly escaped Him. But at the very moment that the Lord distinguishes His will from the Father’s, He subjects His own. There was testing, but there was no sin, and the writer of the Epistle to the Hebrews confirms this in saying that Jesus was heard amid the strong crying and tears “for his godly fear” (Heb 5:7). That last phrase is the interpretation of the last clause of our Lord’s petition, “nevertheless, not as I will, but as thou wilt.” (Dallas Theological Seminary, Bibliotheca Sacra, vol. 124 [Dallas Theological Seminary, 1967; 2002], 124:308)

And he came to the disciples and found them sleeping. And he said to Peter, “So, could you not watch with me one hour? Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”

After less than an hour in the anguish of prayer, Jesus returned to see his senior leaders not praying for him, as he needed. We witness here the utter loneliness Jesus suffered in his hour of greatest need as his friends succumbed to sleep rather than prevailing in prayer. As an aside, since Jesus was alone while praying and his disciples were sleeping, we must infer that he later taught all of this section of Scripture, otherwise there would be no record of it.

Again, for the second time, he went away and prayed, “My Father, if this cannot pass unless I drink it, your will be done.”

Once more Jesus earnestly wrestles in prayer with the Father’s will for him to atone for the sin of the world. While earnestly making his pain and sorrow known to the Father, Jesus again submits his will to the Father’s, saying, “your will be done,” which is the deepest prayer anyone can ever pray; it reveals that we are indeed praying for God to move us rather than praying for us to move God.

And again he came and found them sleeping, for their eyes were heavy. So, leaving them again, he went away and prayed for the third time, saying the same words again.

Despite rebukes, Jesus’ disciples again failed him, as each of his disciples has ever since. Nonetheless, Jesus prayed for the third time in preparation for his death.

Then he came to the disciples and said to them, “Sleep and take your rest later on. See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. Rise, let us be going; see, my betrayer is at hand.”

Jesus was then betrayed by a kiss from Judas. This was in fulfillment of David’s prophecy given roughly a thousand years prior: “Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me” (Ps. 41:9).

Jesus was arrested, falsely accused, falsely tried, and falsely condemned. Jesus was brutally flogged and flesh was ripped from his body. He suffered unspeakable agony. Jesus was crucified while people jeered him, cursed him, spat upon him, and mocked him for claiming to be a king, while blood flowed from his crown of thorns down his beaten body. Jesus then became our sin (2 Cor. 5:21). Jesus was then not only abandoned by his friends, but also God the Father; God the Father turned his back on God the Son for the first and only time in all of human history. Jesus used his final breaths to pray for the forgiveness of sinners before committing his spirit to God the Father and breathing his last. The sequence of events leading up to the cross reveal to us that Jesus, “for the joy that was set before him[,] endured the cross, despising the shame” (Heb. 12:2)

In closing, I want to stress eleven things we can learn from Jesus’ Gethsemane prayer, while admitting that there are innumerable other lessons we can learn in addition to these eleven. I pose them as points of prayerful heart examination, meditation, and discussion:

1. Do you pray to get from God or to get God?
2. Do you pray to move God or for God to move you?
3. Do you pray to get out of pain or through it?
4. Do you courageously punctuate your prayers with “your will be done”?
5. Do you pray out of holy or unholy depression?
6. Do you pray in faith that God is not the author of sin but is the author over sin?
7. Do you ask your friends to pray for you even if you know they will fail?
8. Do you pray to both hear and accept God’s will for your life?
9. Do you accept that God will answer your prayers with “yes,” “no,” or “later”?
10. Do you know that knowing God’s will is far easier than walking in it (Heb. 5:7–8)?
11. Do you know a godly wife who lives like Jesus prayed and who models godly prayer (1 Cor. 11:3)?

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when 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.

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

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

For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses. (Matt. 6:5–15)

Jesus prefaces his teaching on how we should pray by first telling us how we should not pray. While it may seem mean to some people, Jesus was pointedly clear that we should not look to religious people for lessons on prayer. Indeed, while some religions and religious people may seem very pious and serious in their praying, they are in fact praying for the benefit of an audience or a demon. Jesus is emphatic that religious prayer is repugnant to God. This is because religious prayer is performance for the approval of a human audience; it is heaping up empty phrases and big words into lengthy prayers as if God needs to be informed or compelled.

Conversely, Christian prayer is to be humble, simple, respectful, sincere, and relational. Furthermore, prayer includes both speaking to God and listening to God. By teaching us to pray, Jesus was clear that he was not teaching us what to pray, as if his words were to be repeated over and over like a pagan mantra. Rather, his prayer is a model of prayer that, by the power of the indwelling Holy Spirit, we can learn from as our own prayer life matures.

We will now examine how the Lord’s Prayer moves from a focus on God to our needs and includes six types of prayer in this one prayer.

The Lord’s Prayer, Part 1 – God

1. Adoration

Our Father in heaven . . .

Jesus starts with the address, “Our Father in heaven” (v. 9; also see Luke 11:1–4, where the prayer simply begins with “Father”). “Our” links the praying person to other believers; while the prayer may be used in private, it is meant to be prayed in community, which means that it may have had a liturgical use from the beginning (though this, of course, does not mean that it cannot be profitably used in private prayer).

Jesus addressed God simply as “Father” (11:25; Mark 14:36; Luke 23:46; John 17:1), and taught his followers to do the same. When God is called “Father” in the Synoptic Gospels, the word is always on the lips of Jesus. This is not commonplace in ancient religion, but rather a new understanding of the nature of God Jesus taught his disciples. Addressing God as “Father” is distinctive because others, both Jews and Gentiles, even if they addressed God as “Father,” tended to begin their prayers with titles stressing God’s greatness, lordship, and the like. But, while the address expresses love and devotion, the one whom we call Father is at the same time supremely great, as the fact that he is “in heaven” reminds us (“God is in heaven, and you upon earth,” Eccl. 5:2). We should not miss the balance in this opening to the prayer. We address God intimately as Father, but we immediately recognize his infinite greatness with the addition of “in heaven.” (see Leon Morris, The Gospel According to Matthew [Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1992], 143–144).

Importantly, Jesus tells us that an understanding that God is Dad is primary to prayer. In my opinion, this truth is the key to prayer. If we understand that God is Dad then we will naturally speak to him anytime about anything because we know we are loved, cared for, and safe with him. This fact also explains why we do not pray with people or like people of other religions who sadly do not know God as Dad.

2. Worship

. . . hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven.

The kingdoms of light and darkness are at war in this world and one day Dad’s kingdom will completely crush and replace the kingdom of Satan. Until that day, we are to pray for Dad’s kingdom to show up on the earth in such things as love, peace, racial unity, forgiveness, and generosity for all, especially the poor and marginalized. For that to happen, we must pray for our own will to align with Dad’s. We must be kingdom servants who do not just pray for Dad to do as we ask, but more importantly pray “your will be done” and trust whatever Dad would have as his will for our lives.

The Lord’s Prayer, Part 2 – Us

3. Provision

Give us this day our daily bread . . .

Some sadly think that prayer is solely spiritual business. But, we are whole people with integrated lives and Dad is happy for us to bring to him our physical needs for such things as food. As we do, it is important that we bring to Dad our needs and not our greeds. We also need to remember that we are not notifying him of information he is unaware of but rather discussing with him our needs in faith that he cares and will provide.

Indeed, our Dad cares about the little things and by praying to him for our needs we will grow to see that everything we have is a gift from his hand to be received with thanks. Furthermore, in praying for “our” daily bread, we are identifying ourselves with other Christian brothers and sisters, who have been adopted into Dad’s family thanks to the work of our Big Brother Jesus, and who also are in great need of provision in their lives.

4. Confession

. . . and forgive us our debts . . .

Confession is one prayer that Jesus never prayed because he never sinned. But he reminds us that sin (both omission and commission) accrues a debt to God. With Jesus as our redeemer, our spiritual debt is paid in full so that we can be fully forgiven of all sin, past, present, and future. Because our Dad is forgiving and because Jesus our Big Brother paid our debt, we need not trust in such religious efforts as reincarnation, works, or purgatory to pay off our debt. Rather, we can simply, humbly, and frequently confess our sins to one another and Dad.

5. Intercession

. . . as we also have forgiven our debtors.

Because Jesus paid our debt to God and opened a way for us to be forgiven, we extend that gospel grace to others by praying for those who have sinned against us and by forgiving them. This does not mean that we ignore, diminish, or even excuse their sin. Neither does it mean that we are automatically reconciled to them, because forgiveness takes one person but reconciliation takes two. Instead, forgiveness is where we refuse to become embittered and vengeful and prayerfully desire that even our enemies would experience Dad’s grace as we have, be changed by his love, and experience the power of forgiven sin.

6. Protection

And lead us not into temptation, but deliver us from evil.

Satan, demons, sinners, and sin are real. The world is filled with temptation and evil. While we can and should pray to Dad for forgiveness when we sin, we should also pray to Dad offensively in advance, before temptation comes and evil lurks. Indeed, Dad never tempts us to sin (James 1:13–14), but in this prayer Jesus is saying that we should agree with Dad’s desire that we not follow temptation into evil.

We pray offensively because we know that we will be tempted like Jesus was (Heb. 4:15). As Craig Blomberg says,

“Lead us not into temptation” does not imply “don’t bring us to the place of temptation” or “don’t allow us to be tempted.” God’s Spirit has already done both of these with Jesus (4:1). Nor does the clause imply “don’t tempt us” because God has promised never to do that anyway (Jas 1:13). Rather, in light of the probable Aramaic underlying Jesus’ prayer, these words seem best taken as “don’t let us succumb to temptation” (cf. Mark 14:38) or “don’t abandon us to temptation.” We do of course periodically succumb to temptation but never because we have no alternative (1 Cor 10:13). So when we give in, we have only ourselves to blame. The second clause of v. 13 phrases the same plea positively, “Deliver us from evil” (or “from the evil one” [NIV marg.], from whom all evil ultimately comes). This parallelism renders less likely the alternate translation of the first clause as “do not bring us to the test” (“test” is an equally common rendering of peirasmos) either as times of trial in this life or as final judgment. If we are praying for rescue from the devil, he is more likely tempting than testing us (cf. under 4:1). God tests us in order to prove us and bring us to maturity (Jas 1:2–4; 1 Pet 1:6–9). Such tests should not be feared, nor should we pray for God to withhold them. (Craig Blomberg, Matthew, The New American Commentary [Nashville, TN: Broadman & Holman Publishers, 1992], 120)

For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.

Jesus reminds us that the main point of prayer is not to move Dad, but to change us. This allows us to be part of Dad’s plan for his will to be done on earth. It is foolish for us to pray for Dad’s name to be hallowed, Dad’s will to be done, sinners to be forgiven, people to be fed, and people to be led out of evil temptation if we ourselves are not willing to align ourselves with Dad and be part of the solution and an answer to someone else’s prayer. Indeed, God will even use us as his sons and daughters to forgive people, feed people, and lead them out of sin as answers to their prayers. In the end, prayer is about being like Dad and with Dad at work in the lives of others for his glory and our joy.

It is interesting and important to note that

Numerous late manuscripts add various forms of a conclusion to Jesus’ prayer, probably based on 1 Chr 29:11–13, no doubt to give the prayer a “proper” doxology that it otherwise lacked. This well-known conclusion (“for yours is the kingdom and the power and the glory forever. Amen.”) appears in the NIV margin but almost certainly did not appear in Matthew’s original text. It is absent, e.g., from א, B, D, f1, various Latin and Coptic versions, and numerous church fathers. (Craig Blomberg, Matthew, The New American Commentary [Nashville, TN: Broadman & Holman Publishers, 1992], 120–121)

For those wanting to study the Lord’s Prayer in greater depth, my friends at Crossway have published great little books by Philip Graham Ryken (The Prayer of Our Lord, 2007) and J. I. Packer (Praying the Lord’s Prayer, 2007) that will be helpful.

In its’ broadest definition prayer is communicating with God. This can be done audibly as God hears our words, or silently as God knows our thoughts. And, because communication is two way, prayer can include both speaking to God and listening to God speak. Sometimes prayer moves the hand of God, but it often changes the hearts of men and women as in prayer we capture something of God’s heart and are brought into agreement with and trust in him.

While, there are times when we pray to God the Son (as Stephen did in Acts) or to the Holy Spirit, generally speaking prayer is Trinitarian. This means that Christian prayer is to Father, through the Son, by the presence and power of the indwelling Spirit. Furthermore, Jesus prayers are a glimpse into the loving communion found in the Trinity. And, our prayers as Christians are our participation in the life of the Trinity. Regarding Trinitarian prayer the following are examples of this biblical truth that prayer is:

To Father

• Mark 14:36 And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.”
•  Romans 8:15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!”

Through Son

• 1 Timothy 2:5… there is one God, and there is one mediator between God and men, the man Christ Jesus.”

By Spirit

• Luke 10:21-22 “ he [Jesus] rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for as such was your gracious will. All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”
• Galatians 4:6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”
• And in answer to Luke 11:1 where the disciples ask Jesus “Lord teach us to pray” Jesus says in Luke 11:13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

Part One – Pray Like Jesus Taught

How should we pray?

Pray in faith

• Matthew 21:22 And whatever you ask in prayer, you will receive, if you have faith.”
• Mark 11:24 Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours.

Pray succinctly

• Matthew 6:6-7 But when 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. “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words.
• Mark 12:40 who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.”

Pray in God’s will

• John 16:23-24 In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.

Pray humbly

• Luke 18:8-14 He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

Pray fervently

• Luke 18:1 And he told them a parable to the effect that they ought always to pray and not lose heart.

What should we pray for?

Pray to forgive those who sin against you

• Mark 11:25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”

Pray for your needs

• Matthew 7:7-8 “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

Pray for evangelists & church planters

• Matthew 9:37-38 Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”

Pray against temptation

• Matthew 26:41 Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.

Part Two – Pray Like Jesus Prayed

When did Jesus pray?

Jesus prayed daily

• The Jews prayed the Shema of Deut. 6:4-5 daily and Jesus as a devout Jew would have done the same which explains why he could quote if freely from memory in Mark 12:29-30

Jesus prayed over meals

• Matthew 14:19 Then he ordered the crowds to sit down on the grass, and taking the five loaves and the two fish, he looked up to heaven and said a blessing. Then he broke the loaves and gave them to the disciples, and the disciples gave them to the crowds.
• Mark 14:23 And he took a cup, and when he had given thanks he gave it to them, and they all drank of it.
• Luke 22:19 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.”

Jesus prayed early

• Mark 1:35 And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed.

Where did Jesus pray?

Jesus prayed publically

• Luke 3:21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened,
• John 11:41-42 So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.”

Jesus prayed privately

• Mark 6:46 And after he had taken leave of them, he went up on the mountain to pray.
• Luke 9:18 “… he was praying alone…”
• Luke 5:15-16 But now even more the report about him went abroad, and great crowds gathered to hear him and to be healed of their infirmities. But he would withdraw to desolate places and pray.

Jesus prayed in a small group

• Luke 9:28 Now about eight days after these sayings he took with him Peter and John and James and went up on the mountain to pray.

Who did Jesus pray for?

Jesus prayed for his enemies

• Matthew 5:44 But I say to you, Love your enemies and pray for those who persecute you,
• Luke 23:34 And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments.

Jesus prayed for his friends

• Luke 22:31-32 “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.”

Jesus prayed for children

• Matthew 19:13 Then children were brought to him that he might lay his hands on them and pray.

How did Jesus pray?

Jesus prayed Scripture

• Mark 15:34 And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means [Psalm 22:1], “My God, my God, why have you forsaken me?”

Jesus prayed corporately

• Luke 4:16 And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day…
• Mark 11:17 And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.”

Jesus prayed long prayers

• Luke 6:12 In these days he went out to the mountain to pray, and all night he continued in prayer to God.

Jesus prayed short prayers

• Mark 6:41 And taking the five loaves and the two fish he looked up to heaven and said a blessing and broke the loaves and gave them to the disciples to set before the people.

Jesus prayed painful prayers

• John 12:27-28 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.”

Jesus prayed with his dying breath

• Luke 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last.

Jesus prayed thankful prayers

• Matthew 11:25-26 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will.