Does Prayer Actually Change Anything?

Prayer Impacts Relationships

Prayer strengthens our relationship with God. Since no relationship can be healthy without genuine and regular communication, prayer grants us ready access to the heavenly throne. “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Phil. 4:6, NKJV).

Prayer strengthens our relationships with those with whom we pray. “Therefore encourage one another and build one another up, just as you are doing .... Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thess. 5:11-18).¹ Conversely, strained relations hinder prayers (1 Pet. 3:7).

Prayer strengthens our relationships with those for whom we pray. “We give thanks to the God and Father of our Lord Jesus Christ, praying always for you .... For this reason we also, since the day we heard it, do not cease to pray for you ...” (Col. 1:3-9).² How could the Colosse saints not be encouraged by this realization? “Therefore I exhort first of all that supplications, prayers, intercessions, and giving thanks be made for all men” (1 Tim. 2:1).

Prayer Impacts Spiritual Health

Prayer benefits those who pray. “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you” (1 Pet. 5:6-7). It’s comforting to know that no one has to carry life’s burdens alone. There are many things we don’t understand or know how to deal with that we can just turn over to God. We ought to feel better when we pray. “Finally, my brethren, be strong in the Lord and in the power of His might .... praying always with all prayer and supplication ...” (Eph. 6:10-18).³

Prayer Impacts Circumstances

“The effective, fervent prayer of a righteous man avails much” (James 5:16b).⁴ The specifics of how this works, however, is beyond our comprehension, which is why we trust God, who is infinitely smarter and more powerful than we are. “Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him” (1 John 5:14-15).

We can and should know God’s will as revealed in scripture (the other side of communication), so we pray accordingly—not for selfish or petty or ungodly things. And we have confidence in God hearing and answering our prayers according to his providential will. We may not be able to specifically pinpoint the how, the what, and the when, but we can be assured that he has our best interests at heart. His ways are infinitely better than we even know how to ask (Rom. 8:26-28).

Conclusion

Whether or not we ever figure out all there is to know about prayer, we do know that Jesus and the early church considered it essential. It is something God expects us to take seriously and practice routinely. We can’t be faithful in our Christian walk without it.

“Now to Him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to Him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Eph. 2:20-21).

--Kevin L. Moore

Endnotes:

     ¹ See also Acts 2:42; 4:23-31; 6:4, 6; 8:24; 12:5, 12; 14:23; 20:36; 21:5.

     ² See also Rom. 1:8-9; Eph. 1:16; Phil. 1:3-4; 1 Thess. 1:2; 2:13; 3:9-10; 2 Thess. 1:11; 2 Tim. 1:3.

     ³ See also Matt. 6:6-13; Luke 11:1-13; Acts 16:25; 22:17; 27:35-36; 28:15.

     ⁴ See also James 5:15-18; Gen. 25:21; 2 Sam. 21:14; 24:25; 2 Chron. 33:12-13; Psa. 102:17; Acts 12:5; 28:8; 1 Tim. 2:1-4.

Related Posts: God Answers Prayer, The "Acts" of the Apostles 

Related articles: Caleb Colley, 'Answered Prayer' Research, Topical Bible Studies, Improve Your Prayer Life

 

Image credit: https://www.umc.org/en/content/making-prayer-a-way-of-life 

The Secure Life of the Redeemed (Romans 8:28-39)

“And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Rom. 8:28-30, ESV).

God’s Providence

Sandwiched between talk of the Spirit’s intercession (vv. 26-27) and of Christ’s intercession (v. 34) is a glimpse of the providential working of the One “who searches hearts” (v. 27a). Among the many things “we know” (cf. v. 22; 2:2; 3:19; 6:6, 9; 7:14)—if not the specifics of how, what, and when, at least the reality thereof—is the divine promise “for those who love God,” a phrase placed at the beginning of the sentence for emphasis. The present tense “loving” [ἀγαπῶσιν] is a current and persistent reality. 

While Paul speaks of the love God (5:5, 8; 8:39), the love of Christ (8:35-37), the love of the Spirit (15:30), and our love for one another (12:9; 13:8-10; 14:15), this is the only time in Romans he explicitly references our love for God. Considering all that has been said leading up to this text about God’s love, not to mention what follows, J. A. Beet reminds us, “I ought to have loved God always. It is of His mere mercy that I love Him now” (Romans 237). Since genuine love is demonstrated by observable action (5:8; 12:9-11),¹ our love for God is shown through the devoted and faithful submission of our fallible will to his holy will (1:5; 2:6-13; 6:16-17; 16:19).

The accompanying description refers to those “being” [οὖσιν] (present tense: the ongoing initiative of God) “called” [κλητοῖς] (cf. v. 30).² The “according to his purpose” phrase (cf. 9:11) is essentially the same as the aforementioned “according to [the will of] God” in regard to “the saints” (v. 27), recalling the letter’s address to “you who are called [κλητοί] of Jesus Christ, to all the ones in Rome loved [ἀγαπητοῖς] of God called [κλητοῖς] saints [ἁγίοις]” (1:6-7). Paul employs expressions from the καλέω (“call”) word group particularly for those who, pursuing God’s purpose, respond in obedient faith to the gospel call.³

But we must not suppose that they who obey the Gospel have received a call not given to those who reject it…. the difference of the results arises, not from special inward influences brought to bear on some men and not on others, but from the faith or unbelief of those who hear…. believers are described as ‘called ones’ because in them, and in them only, the call has been effectual.⁴

The assurance given is that “all things” [πάντα], including the bad things (vv. 18, 35-36), “work together” [συνεργεῖ] for “good” [ἀγαθόν]. Assuming “God” (vv. 27a, 29-33) is the One working behind the scenes,⁵ Paul takes for granted that his readers already “know” [οἶδα] these things “because they have come to know God in Christ and experienced the fullness of his grace in their lives…. it is the sovereign guidance of God that is presumed as the undergirding and directing force behind all the events of life.”⁶ The apostle goes on to speak more directly, “in all these things we are more than conquerors through him who loved us” (v. 37). What happens in a Christian’s life is not always enjoyable or pleasant, but God providentially ensures that it is in fact “good” in the sense of advantageous (cf. 5:3-5; 13:4; 15:2).⁷

God’s Family

“For” [ὅτι], substantiating and elaborating on what God has done “according to his purpose” for those being called (divine initiative) and loving him (human response), two aorist tense verbs speak of the ones “he foreknew” [προέγνω] (cf. 11:2)⁸ and “predestined” [προώρισεν] (cf. v. 30).⁹ This predetermination of God’s plan, according to his perfect will and eternal foreknowledge, concerns everyone responding in obedient faith to his universal gospel call, demonstrating love for him, and consequently “conformed to the image of his Son,” both in holiness (now) and in glory (not yet). This relates specifically to all who are “in Christ Jesus” (vv. 1-2). The biblical doctrine of predestination does not pertain to anyone outside of Christ. It rather applies to “those who love God” in choosing to respond to the gospel in “obedience of faith” (1:5; 16:26).¹⁰

As we are “conformed to the image of his Son,” having been adopted into God’s family as “sons” and “fellow heirs with Christ” (vv. 14-19), Jesus gathers around himself a family of the redeemed. He is thus “firstborn” [πρωτότοκος] among many “brothers” in regard to both his brotherhood with humanity¹¹ and his preeminence. The term “firstborn” here obviously does not refer literally to the first one to have been born. The Greek πρωτότοκος instead signifies priority or superiority.¹² The future tense of Psalm 89:27 (LXX), applied to David as the youngest son of Jesse, shows that “firstborn” is a title of preeminence rather than a statement of origin. Ephraim is also designated “firstborn” (Jer. 31:9), even though he was the youngest brother (Gen. 48:14). In Col. 1:15-18 Christ is called “firstborn” because he is superior to all created things, since “by him all things were created,” and “the firstborn from the dead,” not the first to have been raised but “that in all things he may have the preeminence.”

All the redeemed in Christ are counted among those whom God “predestined” (in Christ), “called” (by the gospel), “justified” (through obedient faith), and “glorified” (future hope), categorically affirming this as God’s work. Each verb is in the aorist tense, summarizing in linear fashion the divine purpose traced by Paul from the beginning of the letter. Even the last verb in the list, “he glorified” [ἐδόξασεν], is spoken of in the aorist tense, not that it is limited to the past or completed but these divine activities altogether are spoken of as a collective whole, from beginning to end. On both sides of eternity and all in between, God’s love for his chosen ones never ceases. To humankind is “addressed the call to leave their worldly lives and devote themselves to His service. And when they obeyed that call He treated them as righteous men, with their past no longer reckoned against them. And so accounted righteous He let them participate (partially now as they will do more completely hereafter) in His Divine perfection.”¹³

Christ’s Intercession

“What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us” (Rom. 8:31-34). 

Seven rhetorical questions in rapid succession emanate from the apostle’s passionate heart, serving as further inspired commentary on v. 28. Reference to “these things” surely includes our suffering with Christ in this present age, along with the above-mentioned reminder concerning those “predestined … called … justified … glorified.” The statement “If God is for us …” does not imply uncertainty or doubt. The conjunction “if” [εἰ] introduces a conclusion that is absolutely certain, rhetorically equivalent to “since” (cf. 6:5; 11:6). The apodosis, then, is a resolute assertion that, with God on our side, no one “can be against us.” The proof is the sacrificial gift of “his own Son” (cf. v. 3; also 5:1-11), convincingly attesting that most assuredly he will “with him graciously give us all things” (cf. v. 17) in the benificial sense of v. 28. “The Christian’s faith in providence is an inference from redemption.”¹⁴

The “elect” ones [ἐκλεκτοί]¹⁵ are those “in Christ” (v. 1; cf. vv. 28-30). Allusion to accusatory charges to condemn is reminiscent of 2:1-3 and lays the groundwork for 14:1–15:7. Reassurance is given that it is “God who justifies” (1:16-17; 2:13–5:18) through Christ’s death (3:25; 5:6-10; 6:3-10; 14:9a, 15), especially his resurrection (1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11; 14:9b; 10:9), and his exaltation “at the right hand of God.”¹⁶ As the Holy Spirit intercedes in prayer from within the hearts of the justified (vv. 26-27), in heaven Christ Jesus “is interceding for us” in the mediatorial role of Advocate and supreme High Priest.¹⁷

God’s Victorious Love in Christ

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, ‘For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.’ No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom. 8:35-39).

Continuing the thought of the previous verse, Paul speaks of “the love of Christ,” even though the focus so far has been on the love “of God” (vv. 28, 31; cf. 5:5, 8). And yet any attempt at strict partitioning misses the point of perfect unity and what is almost certainly an intentional merging of “the love of God in Christ Jesus our Lord.” Absolutely nothing outside ourselves can “separate us from” such an unyielding bond of love!

Having mentioned in passing “the sufferings of this present time” (v. 18), Paul now lists multiple hardships about which he can speak from personal experience.¹⁸ Quoting Psalm 44:22 (LXX), a text relating to the afflictions of God’s people, the apostle confirms that the trials we face are utilized by God, according to his purpose, in our being “conformed to the image of his Son” (vv. 28-29). As we endure sufferings for his sake, “we suffer with him” (v. 17), “and that is the very situation in which the love of Christ is most real, near, and sure to the soul.”¹⁹ Further, we “rejoice in our sufferings” (5:4) knowing that “all things work together for good.”

--Kevin L. Moore

Endnotes:

     ¹ See also John 3:16; 14:15; 1 Cor. 13:4-7; Gal. 5:22-23; Eph. 4:1-3; 1 John 3:16-18.

     ² See also Rom. 1:6, 7; 9:11, 24-26; 11:29. 

     ³ Cf., e.g., 1 Cor. 1:2, 9, 24, 26; 7:15-24; Eph. 1:18; 4:1, 4; Phil. 3:14; 2 Thess. 2:14.

     ⁴ J. A. Beet, Romans 254-55.

     ⁵ At least three early MSS, including the two oldest (P⁴⁶ B), have the nominative ὁ θεὸς (“God”) as the subject; cf. NASB, NIV, CEV, NLT.  “It is God who turns everything to good; it is not just that everything works out for the good” (P. W. Comfort, Commentary on the Text and Manuscripts of the NT 306). It is reasonable to conclude that this reading “came into being at an early date to clarify the meaning by tracing this activity definitely to God. Otherwise it is hard to explain how ‘God’ could have dropped out of the majority of witnesses to the text” (E. F. Harrison, “Romans” 100). See also B. M. Metzger, Textual Commentary (2nd ed.) 458.

      ⁶ D. J. Moo, Romans 527-28. “The lovers of the Lord are indeed unable to explain, to themselves or others, how this occurrence of ‘all things’ works out its infallible issues in them. And the observer from outside cannot understand their certainty that it is so. But the fact is there, given and assured, not by speculation upon events, but by personal knowledge of an Eternal Person’ (H. C. G. Moule, Romans 235).

      ⁷ Cf. 2 Cor. 12:10; Phil. 1:12; Heb. 12:11; Jas. 1:2-4.

      ⁸ See also 1 Pet. 1:20, along with the cognate noun πρόγνωσις (“foreknowledge) in Acts 2:23; 1 Pet. 1:2. “In the everlasting past we stood before the mind of God” (J. A. Beet, Romans 255).

      ⁹ Elsewhere in the NT, Acts 4:28; 1 Cor. 2:7; Eph. 1:5, 11. 

      ¹⁰ See esp. Eph. 1:1-14, noting the key phrase “in Christ” and comparable expressions in vv. 1, 3, 4, 6, 7, 10, 11, 12, 15, 20. See also Mark 16:15-16; Gal. 3:22-28; 1 Thess. 1:4; 2 Thess. 2:13; 1 Pet. 1:2. On the Calvinistic doctrine of unconditional election, see K. L. Moore, “Unconditional Election,” Moore Perspective (8 July 2015), <Link>.

      ¹¹ See esp. Heb. 2:9-18; cf. K. L. Moore, “Jesus Christ: the Son of Man,” Moore Perspective (25 Jan. 2017), <Link>. 

     ¹² Cf. LXX Gen. 48:17-20; Ex. 4:22; Deut. 21:15-17.

     ¹³ W. Sanday and A. C. Headlam, Romans 215.

     ¹⁴ J. Denney, “Romans” 652.

     ¹⁵ Cf. Col. 3:12; 2 Tim. 2:10; Tit. 1:1; 1 Pet. 1:1; 2:9; Rev. 17:14; cf. also the verbal ἐκλέγω in 1 Cor. 1:27-28; Eph. 1:4.

     ¹⁶ In fulfillment of Psa. 110:1; cf. Mark 16:19; Acts 2:33; 5:31; Phil. 2:9; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12; 12:2; 1 Pet. 3:22.

     ¹⁷ Matt. 28:18-20; 1 Tim. 2:3-6; Heb. 2:17-18; 3:1-6; 4:14-15; 5:5-10; 6:17-20; 7:25-26; 8:1-2; 9:11-12; 10:19-25; 1 John 2:1-6.

     ¹⁸ Acts 9:23–28:31; 1 Cor. 4:9-13; 2 Cor. 6:4-10; 7:5; 11:23-33; 1 Thess. 2:2. 

     ¹⁹ J. Denney, “Romans” 654.

Related Posts: We Rejoice in Our Sufferings, Creation Waits & Groans with Us (Rom 8:19-25)

Related articles: Paul Merideth, It's Tough to Obey

Image credit: https://www.forbes.com/sites/kmehta/2022/05/12/the-superpower-of-confidence/?sh=6f15b7f87ee8

Baptism into Moses, the Rock was Christ? (1 Corinthians 10:1-4)

In the 10th chapter of 1 Corinthians Paul points to the examples of ancient Israel to illustrate that privileged status does not guarantee acceptance with God. He writes, “For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ” (1 Cor. 10:1-4 ESV). 

Biblical typology employs physical, earthly symbolism to represent a greater spiritual truth. Moses is a “type” of Christ (cf. Deut. 18:15-19; Acts 3:22-23; 7:37), in that Christ now fulfils in a much greater way what Moses was and did in the past, i.e., leader of God’s people, covenant facilitator, lawgiver, and mediator. The Israelites were “baptized into Moses” as they were encompassed by water, crossing through the divided walls of the Red Sea and under the cloud (cf. Ex. 14:1-31). On the other side was deliverance as the wicked pursuers were swept away, corresponding to baptism into Christ that takes a penitent believer from the bondage of sin to spiritual salvation (cf. Acts 2:38; 8:35-39; 10:47-48; 22:16; Rom. 6:3-5; 1 Pet. 3:20-21).

When Paul says, “they drank from the spiritual Rock that followed them,” he is using familiar symbolism alluding to God and his providential care (cf. Deut. 32:15, 18; Psa. 18:2; 95:1; Isa. 17:10). Provision (water) from the desert rock was ultimately from God (“the Rock”), not directly supplied by the physical rock itself (Ex. 17:5-6). The food and drink were “spiritual,” not in composition but with reference to the heavenly source. Paul is not saying that Jesus was a literal stone or bolder rolling behind the Israelites, but he was “the Rock” in the sense of divine protector and provider. Applying this metaphor to Christ affirms his pre-existence, divine nature, and active role in the history of God’s people.  

--Kevin L. Moore

 

Related Posts:

 

Image credit: painting by Ellie Leonard (2019) https://www.jacksonsun.com/story/news/local/2019/01/22/fhu-hosting-lectureship-focusing-exodus/2616228002/

The Bizarre Animal-Breeding Technique of Jacob (Gen. 30:37-39): Does It Work?

After 14 years of serving his father-in-law Laban and significantly increasing Laban’s wealth, Jacob requested all the speckled, striped, spotted, and black livestock as payment so that a clear distinction could be made between what was his and what was his father-in-law’s. Laban deceptively agreed, but then removed the speckled, striped, spotted, and black animals from the flocks that Jacob pastured. In response, Jacob devised an unusual breeding technique to increase his own flocks. “Then Jacob took fresh sticks of poplar and almond and plane trees, and peeled white streaks in them, exposing the white of the sticks. He set the sticks that he had peeled in front of the flocks in the troughs, that is, the watering places, where the flocks came to drink. And since they bred when they came to drink, the flocks bred in front of the sticks and so the flocks brought forth striped, speckled, and spotted...” (Gen. 30:37-39, 41 ESV).

Whether this was a local custom or Jacob’s innovation, it is not a scientifically proven method that works. But that’s not the point of the text. Jacob understood that God was the one working behind the scenes to make this happen (Gen. 31:9-12), so the sticks, perhaps a diversionary ploy to confound Laban, merely complemented what the Lord was doing rather than causing it to happen.

God had already promised to bless, protect, and prosper Jacob and his family (Gen. 28:13-15). Sometimes miraculously, sometimes providentially, the Lord kept his word. In spite of our sometimes ridiculous schemes, that’s the kind of God we serve. 

--Kevin Moore

 

Related Posts: How many times can Egyptian cows die?

 

Image credit: https://sherrycook.wordpress.com/2013/01/25/life-application-of-the-word-of-god-friday-edition-genesis-30-jacobs-bargain-with-laban/

God’s Ability to Provide – Above and Beyond the Peck of Pickled Peppers Peter Piper Picked

     The British nursery rhyme “Peter Piper,” first published in 1813, is a well-known tongue twister wherein an inquiry is made into the whereabouts of the peck (¼ bushel) of pickled peppers allegedly picked by Peter Piper. Because of the repetitious sequence of words beginning with the letter “P,” the rhyme is easy to remember and hard to forget.

     The literary device that repeats the sound of the first letter in a series of words is called alliteration, an example of which can be found in the original Greek version of 2 Corinthians 9:8. Paul is reminding his readers that God is “able” [δυνατέω = sufficiently powerful],¹ but in what ways? Lost in English translation, alliteration is used (whether intentional or not) in driving home the point with a succession of seven words beginning with the letter Π (the 16th letter of the Greek alphabet, corresponding to the English “P”):

     πᾶσαν [all] grace

     περισσεῦσαι [make abound] to you, that in

     παντὶ [every] -thing,

     πάντοτε [always], having

     πᾶσαν [all] sufficiency

     περισσεύητε [you might abound] to

     πᾶν [every] good work.

I wonder if first-century Greek-speaking Christians got tongue tied while reading this text!?

     Note the circumstances (“in everything”), the timeframe (“always”), and the extent (“all sufficiency”) of God’s provision. In the previous verses there is a proverbial reminder, “the one sowing sparingly will also reap sparingly, and the one sowing upon blessings, will also reap upon blessings” (v. 6), and then applied: “each as he purposes in the heart, not out of grief or out of necessity; for God loves a cheerful giver” (v. 7).

     Under the new covenant of Jesus Christ, each Christian is to give “as he purposes in the heart” in proportion to his or her own ability (2 Cor. 8:12).² The ultimate example of giving is God himself (2 Cor. 9:15),³ exemplified through his Son Jesus Christ (2 Cor. 8:9).⁴ Accordingly, disciples of the Lord are to give willingly, liberally, sacrificially, and cheerfully (2 Cor. 8:1-5, 12; 9:7),⁵ with the assurance that it is impossible to out-give God (2 Cor. 9:8-10).⁶ It is not the physical act of giving or even the amount given with which God is chiefly concerned, but the joyous attitude that accompanies the gift (2 Cor. 8:2-4; cf. Deut. 15:10).

     Divine blessings are not meant to be accumulated for selfish indulgence but to be employed for “every good work.” I pray that our awareness of this alliteration in Paul’s original text is as readily remembered as the exploits of the fictitious Peter Piper.

--Kevin L. Moore

Endnotes:

     ¹ Scripture quotations are the author’s own translation, corresponding as closely as possible to the original wording of the text as far as the translation process allows.

     ² See also Acts 5:4; 11:29; 1 Cor. 16:2.

     ³ See also John 3:16, 27; Acts 17:25; 1 Cor. 4:7; Jas. 1:17.

     ⁴ See also Matt. 20:28; Gal. 1:3-4; 2:20; Eph. 5:25; Acts 20:28.

     ⁵ See also Matt. 20:25-28; Rom. 12:1-2; 15:26-27; 2 Cor. 8:7-8, 11, 12, 19; 9:2, 5; Gal. 6:6-10.

     ⁶ See also Matt. 6:24-34; Mark 10:27-31; Luke 6:38; Eph. 2:20; Phil. 4:19.

Related Posts: The Sunday Collection

Related articles:

Image credit: http://photolisticlife.com/wp-content/uploads/2013/07/BOUNTIFUL-HARVEST.jpg