Sermon: Matthew 6: 5-15 Prayer

I’ll never forget that particular class in high school. It was an RE class, and we were in one of the mobiles that had sprouted up over half of the all-weather pitch. Normally, we had books and files and Bibles out on the desk, but on this particular day, we only needed one sheet of paper and a pen of our choice. And our task was simple: write out the Lord’s prayer.

I wonder how we’d get on if we tried it right now? You see, you know it, you’ve known it probably since childhood, but in the moment when you’re put on the spot, could you remember it? The RE teacher wanted to see if we knew the Lord’s prayer, word for word, off by heart, and written down on the page in front of us.

You’ll be glad to hear that we’re not going to try that exercise now. We’ll say it together later in the service, but it’s easier when you’re saying it out loud, and all together. So easy, in fact, that it can be rattled off fairly quickly, from our longterm memory to our lips without even registering what we’re actually saying or praying.

Tonight, though, we’ll take it a bit slower when we say it later, and even slower now, as we think about it together. Here, in Matthew’s gospel, we find a version of the Lord’s prayer. But as you’ll notice, the Lord’s prayer didn’t just drop from the sky, written down for us to use. No, it comes with a context, within a chapter and section of Matthew’s gospel. So for us to get to grips with the Lord’s prayer, we need to get to grips with the Lord of the prayer.

In Matthew 6, we’re right in the middle of the Sermon on the Mount, a lengthy section of teaching, as Jesus spells out what it looks like to be a member of his kingdom. And last week, we started this mini section, which deals particularly with practical Christianity - our ‘acts of righteousness’ (1). Last week we looked at how we give to the needy and how we fast - and we saw that we’re not to do these things in order to be seen by other people and to be honoured by them. But rather, we’re to be secret agents, giving and fasting in secret, because our Father sees what is done in secret and will reward us.

And straight away as we turn to verse 5, we can see the same principle in work as we think about how we pray. Listen to what Jesus says: ‘And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men.’ (5)

Now, in a little while, I will be standing here, praying and leading us in prayer. And next Sunday morning, if the Lord spares me, I will be standing at the junction of Main Street and Maynooth Road praying and leading the village in prayer at the war memorial. Should I not be doing these things? Am I acting in disobedience to Jesus by praying in these ways?

I could be, but I don’t think so. You see, it’s not so much the location that’s the issue, as the heart with which it is done. The motive of the hypocrite (the person playing a role, saying one thing and doing something else) is to be seen. The hypocrite here wants to be seen by everybody to be praying, so that people think - look at just how spiritual they are!

While there may be a danger that I want to be seen and thought well of - in our services here or at the war memorial, I’m there to facilitate worship and prayer; directing attention to God, rather than Gary. As we saw last week, to give or pray or fast in order to be honoured by people means that the honour of people is all we’ll ever receive - the fleeting, faint praise that won’t count for anything.

And for all of us, there’s always a temptation to be praised by people for something we’ve done; and the desire to be seen to be giving or praying or fasting. So what’s the answer? It’s to embrace the secret, hidden life of prayer:

‘But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.’ (6)

As we pray to God who is our Father, with all that nearness and intimacy, we’re not to parade it before anybody else. We’re to go in, out of the way, where we won’t be disturbed, or seen, and talk to our Father. He sees the secret places, and will reward us - with nearness, and intimacy, and will hear and answer our prayers.

Now again, Jesus isn’t saying that we should never pray in the presence of anybody else ever. Otherwise, our prayer time later in the service would be a quiet affair, and we would have to cut short our Growth Groups and All Together meetings so that we don’t pray in the hearing of anybody else. No, Jesus isn’t saying that at all. But when we do pray with others, are we praying so that they’ll think well of us; praying so that we’ll look good? Or praying so that our Father hears and answers our prayers?

To that end, Jesus gives us some further instruction on praying in verse 7: ‘And when you pray, do not keep babbling like pagans, for they think they will be heard because of their many words.’ So the hypocrites, they prayed to be seen. And the pagans, they prayed to be heard - by babbling on, using ten words when two would do, in vain repetition as some versions put it.

Jesus says we don’t need to pray like that. It’s not that we need to use a certain number of words for God to hear us. Instead, we’re to come to our Father. He sees what is done in secret, and he knows what we need before we ask.

Rather than babbling on, Jesus gives us a prayer to pray (and to base our prayers on). In just 52 words in this version, he teaches us to pray for God’s glory, and our needs - in that order.

First on the agenda is God’s glory. We recognise who it is we are praying to, and the great privilege it is to call God our Father. The God of all the universe, who by his power sustains all things, is our Father. He is tuned in to our cry. He delights to hear our prayer.

But before we ask of anything for ourselves, we centre ourselves on God’s priorities, and God’s honour and glory. We do that as we pray: ‘hallowed be your name.’ It’s not, as one wee fella thought one time, that God’s name was Harold; no, but his name is to be hallowed, made holy. On Thursday it was Hallowe’en, which comes from All Hallow’s Eve - the night before All Hallow’s Day, or All Saints’ Day. The Saints are God’s holy people. And so for God’s name to be hallowed is for it to be regarded as holy, and honoured. and glorified.

And we do that as we align ourselves with him, as we seek for things on earth to be the way they already are in heaven: ‘your kingdom come, your will be done on earth as it is in heaven.’ (10) As we pray the Lord’s prayer, we desire what God desires - his kingdom to come, and his will to be done on earth. Every time we pray this prayer, there’s a challenge - is this what we really want? Is this how we’re living? Are we aligned with God’s priorities and God’s will?

Having first concentrated on God’s priorities, we then seek our needs. Not our wants, but our needs - those things we need the most. And you can summarise them in three words: provision, pardon, and protection.

Provision: ‘Give us today our daily bread.’ (11) We recognise that everything we need to survive comes from God. He is the giver of our daily bread. And so we look to him for this urgent need.

Pardon: ‘Forgive us our debts, as we also have forgiven our debtors.’ (12) We’re used to saying the word trespasses here, but in Scotland they use the word debts and debts. I remember when visiting Lynsey, I would always get a gentle reminder when we came to the Lord’s prayer in her church not to loudly say the wrong word!

Whether we use the word trespasses or debts, we are acknowledging to God our Father that we have failed him, that we are his debtors, that we have stepped over a line, over a boundary, in what we have done, or in what we have failed to do. And we need his forgiveness, his pardon.

But the Lord’s prayer goes further than that. Jesus teaches us to not just seek forgiveness from God, but to offer the same forgiveness to those who have wronged us. Indeed, as he continues teaching after the prayer, in verse 14, he says that the two are connected, or even dependent. That our forgiveness of others will be reflected in God forgiving us; and our unwillingness to forgive will lead to our own sins being unforgiven.

In other parts of the gospels, we hear further teaching on this from Jesus, such as the parable of the unmerciful servant, who, when forgiven a huge debt he owes turns around and is unwilling to forgive a very small debt that he’s owed by another servant.

Forgiveness is never easy. Hurts can be painful. But when we reflect on the great debt that we owe to God, which has been forgiven, that same mercy and grace should flow through us to others.

Provision, pardon, and finally, protection: ‘And lead us not into temptation, but deliver us from the evil one.’ (13). We pray for protection from temptation, and from the devil, the enemy of our souls, who roams about seeking to devour us. When we pray in this way, we acknowledge that we need God’s help, that we can’t do it by ourselves.

Jesus expects us to pray. And he helps us to know what to do as well as what not to do. We’re not to be like the hypocrites, who like to be seen; and we’re not to be like the pagans who like to be heard babbling away. But rather we’re to pray in secret, to our Father who sees in secret; and we’re to pray with simple words to our Father who knows what we need before we ask.

As we align ourselves with his priorities - his name, his kingdom, his will - then we can seek his provision, pardon, and protection.

This sermon was preached in St Matthew's Church, Richhill on Sunday evening 3rd November 2019.

Sermon: Psalm 5 Why pray?

There’s a little three letter word that can strike terror into the hearts of parents , grandparents, aunts & uncles. It seems that whenever a wee one learns this three letter word, it then becomes their favourite word, indeed, their favourite question. A simple conversation can become an endless cycle of answering that question. Daily routines become another opportunity to ask the same question. And what is the three letter word? It’s WHY?

A routine that is done unthinkingly is suddenly challenged. Reasons for ‘why’ they need to put their socks on, or why they have to hold your hand when walking up the street. Why? Why? Why? While it’s good for the wee one to learn why we do things, that there’s normally a good reason why something happens or has to happen; it can be helpful for us to have to think about why we do the things we do.

Think back over the past week. There are things that you’ve done (or not done), that if you were to sit down and think - why did I do that - you might struggle to come up with an answer. Why do we do the things that we do?

If I were to ask you, why do you pray, what would you say? How would you answer the ‘why’ question? Why pray?

Maybe it’s something that you’ve always done, you were taught in Sunday School to say your prayers, and so you always say them - but you’ve never really thought why you pray. Perhaps you’ve seen how God has answered your prayers in the past - that’s why you pray, so long as God keeps answering them just the way you want them. Or maybe you’ve another reason why you pray.

Or what if you don’t pray - why not? Is it that you think you can get on fine without needing any help - you don’t want to need anybody else? Is it that you’re too busy? Is it that you don’t know how to pray?

Well, if that three letter question has got you thinking about why you pray or don’t pray, our Psalm this morning will help us see why we should pray. In Psalm 5, David is praying to God. But he doesn’t just show us how to pray, he also shows us why we should pray. David gives us five good reasons why we should pray.

Now, as we begin, do you see how intense David’s prayer is? ‘Give ear to my words, O LORD, consider my sighing. Listen to my cry for help, my King and my God, for to you I pray.’ (1-2) He’s sighing, he needs help. And so he cries out to God.

He’s regular in his praying. Twice he says in verse 3 ‘In the morning...’ Every morning, David prays - ‘you hear my voice’ and ‘I lay my requests before you.’ In the morning, every morning. Now I don’t know about you, but that might be a challenge for us. Maybe your mornings are jampacked as you try to get up and out for work and you think - when would I get time to pray? It can be so tempting to think - I’m so busy that I haven’t got time to pray. Yet there might be time to check Facebook or Instagram...

Does God hear our voice in the morning? David prayed, because he expected God to listen and answer. Do you see how verse 3 ends? ‘In the morning I lay my requests before you and wait in expectation.’ Why pray? We’ll pray if we expect God to act.

But more than that, David prays because of God’s holiness. In verses 4-6, David reminds God of what God is like. ‘You are not a God who takes pleasure in evil; with you the wicked cannot dwell.’ You see, it’s because God answers prayer, that David says these things. David is troubled by some wicked people, people who are arrogant, telling lies, bloodthirsty and deceitful. And so David reminds God that he should act according to his revealed holiness. Because God is holy, we can pray to him.

But you might be thinking to yourself - how does that work? If God doesn’t take pleasure in evil, and the wicked can’t dwell with him, then how come David thinks he can pray to God? Who does David think he is? Is he setting himself up as some sort of holy Joe? Does he reckon that he’s good enough to come to God?

Well, no. This brings us to our third reason to pray - David prays because of God’s mercy. If verse 7 just said ‘But I will come into your house...’ then David would also find himself on the wrong side of God’s holiness. It’s only by God’s mercy that David can come. Mercy is when God does not give us what we deserve. And David is recognising that he is wicked, just like everybody else. But he can pray because of God’s mercy. It’s the only way we can pray as well.

God is not our personal assistant; our slave to order about whatever way we want. No, God rules over all, yet he listens to us by his mercy. He removes our wickedness. He receives us in. We bow in reverence (worship). We pray because of God’s mercy.

David then prays because of his enemies. His request is found in verse 8. That request would work just as well without the middle bit in it - if he were to say, ‘Lead me, O LORD, in your righteousness... make straight your way before me.’ Asking God to lead and guide, to help us to walk in righteousness. We talk about a criminal going straight - you might remember the prison comedy show starring Ronnie Barker - Porridge. There was a sequel to it called ‘Going Straight.’ That’s what David asks - to go straight, and all the more so because of his enemies.

You see, they’re described in verse 9. They’re entirely crooked - not a word from their mouth can be trusted; their heart filled with destruction; throat an open grave; tongue only used to speak deceit. David prays because of his enemies, because he wants to be different, distinct from them.

You see, these sins declare them guilty (in the face of a holy God). These intrigues will be their downfall. (Other Psalms and Proverbs talk about how they spread a net and get caught in it themselves; they dig a pit, cover it up, and fall into themselves - a bit like Wile E Coyote getting caught in all the traps he sets for the Roadrunner!). These sins are a rebellion against God, and will lead to banishment, being sent away, being excluded, missing out on God’s eternal blessing.

David prays because of his enemies - and maybe as we hear of what they were like, you’re thinking of your own enemies. Don’t be too quick to point the finger at anyone else - as you might have heard before, when you point a finger at someone else there’s three pointing back at yourself.

These words from verse 9 are picked up by Paul and quoted in his letter to the Romans. You maybe recognised them earlier on. They come in a series of quotations from the Old Testament, showing that everyone, no matter who they are, Gentile or Jew, all are under sin. Our words, our hearts, our throats and tongues are plagued by sin.

By nature and choice, we are God’s enemies. We deserve to be banished, because we are rebels against God’s reign. But thankfully, Romans 3 doesn’t end at verse 23. All have sinned and fall short of the glory of God, but God has made a way. We can be freely justified by his grace through the redemption that comes through Christ Jesus. We don’t deserve it - it’s grace and mercy, to be turned from rebels to redeemed.

And that leads us to the final reason David prays. David prays because of God’s blessing. Verse 11: ‘But let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you. For surely, O LORD, you bless the righteous; you surround them with your favour as with a shield.’

There is a blessing for all who take refuge in God - gladness, singing for joy, protection, rejoicing, favour.

Why do you pray? Here are five good reasons to pray - expecting God to listen; because of God’s holiness; because of God’s mercy; because of your enemies; because of God’s blessing.

Tomorrow when you wake, remember even one of these reasons, and use that as your ‘why’ to pray, before you get out of bed, or when you’re in the shower, or as you wait for the kettle to boil. Let God hear your voice. It doesn’t have to be complicated. It doesn’t have to be long. You could even use some of David’s words here. Speak up, and pray to God. Why? He’s listening for you.

This sermon was preached in St Matthew's Church, Richhill on Sunday morning 30th July 2017.

Sermon: James 5: 13-20 Faith in Action - Prayer Power

Whenever you get home today, there are probably a few things you’ll do between now and bedtime. You’ll press a switch or turn a knob, and the oven will come on to cook your dinner (or else to turn it off, hoping that it’s not burnt if the sermon goes on too long...). You’ll twist your fingers, and water will flow from the tap. You’ll pull a cord, and lights will come on. Did you ever stop to consider the power you have in your fingertips? A fairly simple activity brings great power.

Now imagine if you were to go home, and didn’t do any of these things. The water is available, but you don’t turn on the tap. The electricity is waiting, but you don’t use it for cooking or lighting the room. So, even with the fair stretch in the evenings, you just sit in the dark until it’s time for bed. What would someone else think? You have this potential, this power at your fingertips, and yet you don’t use it. You don’t get the benefit of it.

As James brings his letter to a close, this is the point that he wants to get across to us. He’s saying to us that we have the potential of a great power available to us, but we need to use it! Now maybe you don’t feel very powerful this morning, but look at verse 16, in the middle of it: ‘The prayer of a righteous person has great power as it is working.’

In our Bible reading this morning, James wants us to realise the power potential we have. So how do we release this power? How do we see this power at work? It’s when we pray. So let’s dive into the passage to see how we can develop in prayer power.

And as we do that, James has a question for us. Or rather, a series of questions. You see, when we meet together on a Sunday morning, we each come from different situations. On any given Sunday, some will be cheerful - maybe it’s someone’s birthday, or you’ve been feeling great this week. Or maybe you’ve been knowing the Lord’s presence and blessing in a special way. Yet the person beside you or near you is feeling completely different. Maybe there was a row in the car on the way here. Or you’ve been feeling under the weather. Maybe you’re dreading an appointment this week.

That’s why James gives us the kind of checklist in verse 13. ‘Is anyone among you suffering?’ (We’ll not ask you to put your hands up...) ‘Let him pray. Is anyone cheerful? Let him sing praise. Is anyone among you sick? Let him call for the elders of the church...’ Both praying and praising are ways of speaking to God - and that’s what prayer is all about. The opportunity to speak to God; to communicate with the maker of the universe; to let him know how we’re feeling.

But remember that James says that it’s the prayer of a righteous person that has great power. Does that mean that only a certain sort of Christian’s prayer have power? So how do we become righteous?

In verses 14-16, we see how the last of the checklist works out in greater detail. James says, ‘Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.’

In this ministry to the sick, the elders are to pray over them (when they’ve been called!). and anointing them with oil. Some traditions save this anointing for the very end of life (extreme unction / the last rites), whereas some of us maybe don’t use oil at all when we maybe should. But notice that it isn’t the oil that is powerful and effective. Verse 15 ‘And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.’

What is it that saves, brings forgiveness, and the promise of being raised up (whether that is healing, or ultimately the promise of resurrection)? The prayer of faith. You see, none of us are righteous in and of ourselves. All of us have committed sins.

It’s only when we put our trust in Jesus, when we believe in him and what he has done for us in the cross - it’s only then that we become righteous. It’s only then that we have the promise of eternal life and the forgiveness of our sins. So as we gather here today, whether you are suffering, or cheerful, or sick, I wonder can you say that you are righteous? If not, then look to Jesus today, and call on him in faith to save you.

If you are righteous, if you are trusting in Jesus, have you realised just how powerful your prayers are? When you become a Christian, you become a priest, you have a ministry of prayer - for one another in the church family, and for others who are outside the family of faith (for now!). That’s why James says in verse 16 ‘Therefore, confess your sins to one another and pray for one another, that you may be healed.’

In admitting our weakness and our faults to one another, and praying for one another, we grow together, and have this promise of healing. Now that doesn’t mean that we’ll have someone come up to the front and tell us everything that they’ve ever done wrong - we’d be here a long time - but it does mean that in appropriate ways, with people we trust, we can admit our faults and pray for one another. Righteous people have a ministry of prayer for one another.

James then gives us an example of how a righteous person’s prayer has great power as it is working. Elijah was just like us, and yet by his prayers, it stopped raining for three years and six months. We heard of the stopping and starting of the rain in our Old Testament reading from 1 Kings 17-18. If Elijah’s prayers could achieve the turning off and on of the rain, as easily as we can turn the tap on and off, then what could our prayers achieve?

Imagine the things that could happen, if we were to realise the true potential of the power made available to us, and actually prayed for them to happen? Sometimes at youth groups we ask the question - if you could have any super power, what would it be? But James is telling us we do have a superpower available right now, if we will just pray.

In the last verses, we have an example of how we can see our prayers at work. Imagine someone wanders away from the truth. They’ve been part of things, but are now far away. If we care for them, and pray for them, how might that power of prayer work? If we bring them back, do you see what happens? ‘Whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.’

Jesus is the one who died to bring us salvation, to save us from death, to cover over our sins. Yet by our prayers, we can have a part in the saving of others. So who are you praying for, that they’ll come to saving faith? Perhaps today, as you receive the bread and wine and remember what Jesus has done for you, you’ll spend just a moment longer at the rail to pray for someone who needs his salvation.

And after the service, I’ll be available by the font to pray with you or for you. I’ll even have a little oil if you would like to be anointed for yourself or someone else. But any of us could pray for anyone else - ‘for one another’ as James says.

The prayer of a righteous person has great power as it is working. This power is at your fingertips today. How will you use it?

This sermon was preached in Aghavea Parish Church on Sunday 2nd April 2017.

Book Review: Prayer

It was the question the disciples asked the Lord Jesus: 'Teach us to pray.' Ever since, disciples of the Lord have been seeking to grow in their prayer life, seeking some way of learning how to pray. Already on my bookshelves, there are prayer books and books on prayer. This one, Prayer: Experiencing Awe and Intimacy with God by Tim Keller, is a worthy addition.

In the introduction, Keller asks and answers the question 'why write a book on prayer?' His aim is to write one that is theological, experiential and methodological; above all, one that is accessible to readers. He goes on to observe that books on prayer are either "communion-centred" (that is, experiential) or "kingdom centred" (that is, intercessory). This is a false dichotomy, as Keller argues, we see both in Psalms, 'the inspired prayer book of the Bible.' Thus, his book 'will show that prayer is both conversation and encounter with God... Prayer, then, is both awe and intimacy, struggle and reality.'

The book is divided into five parts, of which there are fifteen chapters. The first part looks at 'Desiring Prayer' and begins with a rather forthright challenge from Tim and Kathy Keller's own experience. Confessing that they found prayer difficult (and who doesn't?), they resolved to pray together every night - because they would most certainly take a life-saving drug every night without fail. Under this challenge, Tim resolved to search to understand and 'get' prayer. Yet it didn't come easily: 'There is a sense of the necessity of prayer - we have to pray. But how?' Having read and considered more, Keller shares that he made four changes to his private devotions - praying through the Psalms regularly; putting in meditation between Bible reading and prayer; praying morning and evening, not just in the morning; and praying with greater expectation.

This part continues with a consideration of the greatness of prayer. Keller points to Ephesians 1 to see how Paul prayed for people he loved - to know God better. 'It is remarkable that in all of his writings, Paul's prayers for his friends contain no appeals for changes in their circumstances... Paul sees this fuller knowledge of God as a more critical thing to receive.' This chapter goes on to express how God's greatness is made known in our lives as we pray, both individually and in community.

Part Two helps in Understanding Prayer. While acknowledging that nearly everyone prays at some point in their life, Keller argues that not all prayers are the same. Rather, 'prayer is a response to the knowledge of God.' It is always response, producing a conversation with the God who speaks and reveals himself through Word and Spirit. This conversation idea is developed, with the illustration of babies learning to speak by listening to adults speaking to them. Likewise, our praying comes through immersion in the Scripture - both in knowing who we are praying to, and also how to pray. Further, Encountering God is encouraged, grounded in the God of the Bible, so that 'Prayer turns theology into experience.'

Part Three turns to Learning Prayer. It's from this point Keller assures the reader 'From here on in, we will try to answer the practical questions.' Over two chapters, Keller looks at the writings of spiritual giants on prayer - Augustine and Luther first, and then a separate chapter on Calvin's Institutes. Keller takes the wisdom of these forefathers to help us learn how to pray. Augustine's main learning point seems to be that we need to be changed for our prayer life to be changed - because our disordered love leads us to focus on the wrong things. To cry out for something in danger is only 'worrying in God's direction' without this change in heart and desire. Luther's contribution is to counsel the cultivation of prayer as a habit through regular discipline, meditating on the Bible text as (i) instruction, (ii) thanksgiving, (iii) confession, and (iv) prayer. He also recommends paraphrasing the Lord's Prayer with our own concerns.

Calvin, in his Institutes, gives some recommendations for prayer, including 1. the principle of reverence, 2. spiritual humility, 3. submissive trust, 4. confidence and hope, and 5. the rule of grace - it's not based on our performance, but God's grace. Keller makes the point that praying in Jesus' name isn't a magic formula: 'To pray in Jesus' name means to come to God in prayer consciously trusting in Christ for our salvation and acceptance.'

Having heard from some fathers in the faith, the next chapter focuses on learning from the Master, with a consideration of the Lord's Prayer - albeit with some contributions from Augustine, Luther and Calvin. This leads on to the 'touchstones' of prayer - a summary of all the ground he has covered thus far, and a table of prayer which is worth considering in greater detail (p. 141).

Part Four is concerned with Deepening Prayer - as conversation in meditation; and as encounter seeking his face. Keller recognises the difficulties of meditation for our 'cultural attention deficit disorder' and the 'hyperactivity of today's contemporary society... 'which makes slow reflection and meditation a lost art.' These were helpful chapters, focusing on sound biblical interpretation which leads to good meditation, and on experiencing what we really have as Christians.

Part Five concludes the book by encouraging the reader in Doing Prayer. These chapters focus on the themes of awe, intimacy, struggle and practice, rightly putting awe first (as does the Lord's Prayer). Following CS Lewis, Keller reminds us that praise doesn't just express, but completes the enjoyment - and all the more so with God. To help cultivate habits of awe and praise, Keller urges the reader to make every pleasure adoration; look to God before petition (as in the structure of the Anglican Collects in the Book of Common Prayer); and using Matthew Henry's categories of adoring God. The rest of the book gives more insights into Keller's practice, and contains some helpful suggestions and outlines for prayer and devotion.

As you would expect with Tim Keller, his book on prayer is thorough, at times heavy, but ultimately worth while reading. His pastor's heart shines through, always encouraging the reader to go deeper, to pray better, but above all, to encounter the God of prayer, the God who takes the inititative to rescue and redeem.

Prayer: Experiencing Awe and Intimacy with God is available from Amazon and for Kindle.

Sermon: Luke 11: 1-13 Praying to Our Father

A recent survey found that only 1 in 7 people in the UK would never pray, even in a time of desperate need. 85% of the population pray, at some times at least. Is prayer just a last resort, after you've tried everything else yourself? Is God waiting around for us to come to the end of our own resources before we ask him to help?

As people following Jesus, prayer is hopefully more than just that last resort. But we all probably need some help. We could all pray more, and pray better. That was the experience of the first disciples. They were with Jesus, they saw him praying, and they asked him: 'Lord, teach us to pray, as John taught his disciples to pray.' These were Jews, they prayed daily, following their customs, and yet they wanted more. They wanted to pray the way Jesus did. Perhaps that's you today. You pray every day, but it can seem dry sometimes. You get into a routine which becomes a rut, and wonder how to improve. Listen in, as Jesus teaches his disciples how to pray, and why to pray.

First of all, we see the how to pray. And what Jesus gives them is a short and snappy version of the Lord's Prayer. We don't find the full version we used earlier in the service, but we find enough to recognise it. Often in our prayers, we begin by saying something about God - who he is, what he has done. Our collect this morning had the opening words 'Almighty God'. But here, Jesus teaches his disciples to approach God much more personally. This God who is almighty, and holy, and amazingly wonderful, is also our Father. Dad.

When we pray, we are coming to our Dad. Now when we say that, there may be some who shrink back. Perhaps you haven't had a good relationship with your dad. To think of God as a father makes you think that God is like your father. Hold in there. We'll see later on how God is so much better than any father, even the best. For now, just look at the privilege of calling God our Father. Fast forward a few years to when Prince William becomes king. He'll rule over the United Kingdom, he'll be watched by millions. He'll be king with all that means, but Prince George will know him as 'daddy.' God, the ruler of the universe, is our dad, our Father. Praying to him is to speak to our dad, who loves us.

So how should we pray to our Father? In the five sentences of this prayer, Jesus shows that we first pray for our Father's priorities, and then our own needs. Do you see the Father's priorities? 'Father, hallowed be your name.' We're asking that the Father's name be honoured, or made holy. So often we hear God's name used in wrong ways. The other day I was on a phonecall with a lady in England. She didn't know what 'Reverend' meant, so I explained that I'm a minister, I work in a church. To which she exclaimed, 'OMG, that's so cool!' She took God's name in vain!

It's easy to hear God's name being dishonoured. But could there be a danger that we also dishonour God's name - not in speaking it like my BT friend, but in how we live? If we are God’s people, do we show him honour in our lives? Our prayer is that God's name will be honoured. Connected to that, we also ask that God's kingdom will come. God is king, but not everyone recognises that. God reigns, but not everyone obeys him. As we pray to our Father, we ask that his kingdom will fully and finally come.

We pray to our Father for his priorities. But Jesus then goes on to ask for other things as well. You might think that it's a free-for-all, like a supermarket sweep where you can grab whatever you want. But the things that Jesus asks for in the Lord's Prayer aren't caviar and champagne; designer goods and luxury cars. He tells his disciples to pray for our needs, the things we really need for daily life.

'Give us each day our daily bread.' We need food to keep us going. There's an episode in The Simpsons where Bart is asked to say grace. So he closes his eyes and says: 'Dear God, we paid for all this stuff ourselves, so thanks for nothing.' Jesus shows that God our Father gives us everything - we need to ask him for our daily bread.

'Forgive us our sins for we ourselves forgive everyone indebted to us.' As well as food, we also need to receive forgiveness. We can't sort out our sins ourselves. We need forgiveness - but we also need to give forgiveness as well.

The last of our needs is this: 'And do not bring us to the time of trial.’ We need deliverance. We need help. God provides.

In the Lord's Prayer, Jesus shows us how to pray. We pray to our Father for his priorities and our needs. But Jesus doesn't leave it there. He then shows us why we should pray. Here's why we can and should pray - so if your prayer life needs a helping hand, here's the encouragement to pray to our Father.

He tells a story of a man at midnight who's caught in a pickle, because he hasn't got any pickle, or anything to put it on. A friend has come, and he's got nothing for supper. So he goes round to his friend's house, asking to lend him three loaves of bread. His friend hears the door, but doesn't want to help him. He’s in bed, the security alarm is on. But even if he won’t help him because he is his friend, Jesus says he will help because of his persistence.

We get the point of the story in verse 9: ‘So I say to you (when you’re praying!): Ask, and it will be given to you; search, and you will find; knock, and the door will be opened for you.’ We aren’t going to a friend, not knowing how they will respond. We’re coming to our Father, who will surely help - we just need to ask!

Do you see how verse 11 builds on this? Jesus looks at the disciples. Think of dinner time. Your child asks you a fish. Are you going to lift the lid on the plate and have a scary snake hissing at your child? Not likely! You wouldn’t do it. Or what if your child asks for an egg? Something hard on the outside, so you give them a scorpion? Not at all. You would give your child what they wanted, something that was good for them, not something scary or dangerous.

Look at verse 13. Here’s the contrast. Here’s the step up from the home situation to the heavenly situation. ‘If you then, who are evil, know how to give good gifts to your children...’ Jesus is saying even bad dads give good gifts. Even in our wickedness, we are able to do good, at least for our children. Well if that’s so... ‘how much more will the heavenly Father give...’ How do you end that sentence? You expect Jesus to say ‘give good gifts...’ But he doesn’t. What is the good gift the Father gives? The Holy Spirit to those who ask him.

Do you remember how in the Lord’s Prayer, we pray for God’s priorities and our needs? We need the Holy Spirit to live for God. We need his power for each day. And God is our heavenly Father, the one who will give us what we need. We just have to ask.

So as you kneel or sit or stand or walk or run or wherever you do it; as you pray this week, remember who you’re speaking to - Almighty God, who is your dad, your father. Seek his priorities, and ask him for your needs. He will answer. He will provide, because he loves you and wants the best for you. So ask, and seek, and knock. Let’s pray.

This sermon was preached in Aghavea Parish Church on Sunday 25th January 2015.

Book Review: Praying Backwards

Are you able to say the alphabet backwards really quickly? Z Y X and W V... The title of Bryan Chapell's book might make you think of that. Is Praying Backwards all about doing a neat trick where you say your prayers in reverse? Thankfully not. Chapell's idea of praying backwards is a sound one, though.

He makes the point well in the introduction. 'How would your prayer change if you began where you ended?... We are supposed to be saying that everything we prayed for was offered "in Jesus' name" - for his honour and purposes... Yet that's not always the way we pray. Often we focus on asking God to ease our worries and satisfy our wants before adding "in Jesus' name" as an obligatory spiritual seasoning to make our petitions palatable to God.'

It's a great idea, making a really important point about how we pray. The rest of the book unpacks the idea, showing what it will look like to pray in Jesus' name, with his priorities and purposes. It will be modelled on Jesus' prayer life, seeking the Father's will, not our own (in a helpful look at the Lord's Prayer); trusting our good Father without doubting; finding in the Spirit power beyond our own power; praying expectantly and persistently, never giving up; with discernment as to what to pray for within the fences of what is righteous and what is prudent.

There is plenty in the book to take away, with some helpful reminders of the privilege of prayer, and some practical helpers to actually get praying or keep praying. As in Chapell's other books there are loads of illustrations, mostly gathered from his own experience (paddle and pray being my favourite one!), and the teaching comes across warm and friendly. However, there were a few times that it seemed to drag on a little more than necessary, and in places it seemed a bit repetitive.

On the whole, this is a good book to get a hold of to learn more about prayer, and to actually get praying. The new Christian will find it accessible and encouraging, but it will also be useful for the older Christian. Once you grasp the image he portrays of praying backwards, it really does affect your prayer life in a positive way.

Praying Backwards by Bryan Chapell is available for Kindle.

Sermon: Philippians 4: 2-9 Praying for Peace

Have you ever had the experience of suddenly discovering you’re being talked about? You might be in a room with someone, and they’re on the phone, and out of the whispers you hear your name being mentioned. You wonder what it is they’re saying about you! Or perhaps it’s even happened at church. You’re sitting, minding your own business, when you hear your name. What’s being said? Why are they talking about you?

It’s one thing to be talked about when they think you aren’t listening. It’s even worse if they include you in the conversation and start talking about you. Particularly if it’s not something you’d want to be said about you!

Imagine, for a moment, that you are a lady called Euodia. Or, that you’re a woman named Syntyche. You’re part of the church in Philippi. You gather on that Sunday morning and discover that Epaphroditus has made it back home from visiting Paul. He had taken a gift from the church, and now he’s back. He’s even brought a letter from Paul. There’s a hush as the letter is read out. And then, out of nowhere, you hear your name. Paul has written about you. And, it’s in the Bible! How amazing, to get your name in the Bible, which the church will read for the next two thousand years.

Oscar Wilde once said that the only thing worse than being talked about was not being talked about, but in this instance, it might have been better to not be talked about. You see, Paul mentions Euodia and Syntyche, not in order to say how great they are, but in order to ‘entreat’ them to agree in the Lord.

They weren’t getting on. We aren’t told specifics, but it’s serious enough for Paul to address them directly. They had both worked with Paul, laboured side by side with him in the gospel, but now they’ve fallen out. So Paul appeals to them to agree, to come back together.

Throughout the letter Paul shows the importance of partnership, being together in the Lord, setting each other as more important, following the example of the Lord Jesus. The theory is wonderful, but Paul won’t rest with the theory. He wants to see it bring change in the lives of the disciples. Euodia and Syntyche are mentioned by name. They need to agree. Do we have any Euodias and Syntyches in our congregation?

Could it be that this word to Euodia and Syntyche is actually a word to us as well? We can work beside them for the gospel, we get stuff done, but actually, we haven’t gotten on for years?

Even if your name isn’t Euodia or Syntyche; and even if you aren’t being addressed in those early verses, we find that each of us is being spoken to in the remainder of the passage. Paul returns to another of his themes as he commands the Philippians (and us) to ‘rejoice in the Lord always.’ And just in case you haven’t got it, he says it again: rejoice!

Perhaps as you hear his command, the barriers have already gone up. How could I possibly rejoice when I’m dealing with this? I don’t feel like rejoicing with the news I heard this week... Does Paul really know what he’s talking about? But remember, he’s sitting in prison. Is he making sense? Well, he urges us to ‘let your reasonableness be known to everyone.’ So how is this rational? How is this reasonable, to rejoice, no matter what is happening?

The answer comes at the end of verse 5. This isn’t just something to remember on the First Sunday of Advent. This is something for every day of the year. ‘The Lord is at hand.’ When troubles come, we tend to isolate ourselves. We imagine we have to work it all out ourselves. But Paul reminds us that the Lord is near, at hand, as close as our hand is. This changes everything!

Because the Lord is near, we don’t have to be anxious about anything - instead, use that emotional energy positively, by praying! The Lord is near, the Lord will hear. In prayers, supplications, requests, we come to the Lord. But we also come with thanksgiving - remembering what has already been done and given.

As we do this, as we pray, we have this promise: ‘And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.’ We can’t make sense of it; we can’t reason it out; but God’s peace comes in the midst of mess, in the thick of troubles and trials, to guard our hearts and minds.

Perhaps you’ve already experienced this peace. You have come through a trial. Those watching don’t know how you have coped. You can’t even explain it yourself. You just know that the Lord was near, that his peace was given to you. This is what’s on offer, more and more, as we pray rather than worry.

Alongside our praying, as we bring our concerns and worries to the Lord, Paul gives us a second strategy for rejoicing. We find it in verse 8. ‘Finally brothers, whatever is true, honorable, just, pure, lovely, commendable, excellent, worthy of praise - think about these things.’

What is it you feed your mind on? What is it you spend your time watching or reading or listening to? When your mind is in neutral and you’re having a little day dream, what is it you find yourself focussing on? What preoccupies your thoughts?

Most of us probably enjoy a bit of gossip; some tasty morsel about the misfortune of someone else. Or plotting the downfall of an enemy. Or feeding our minds with hate and envy and wrath. But are these things healthy? Helpful?

We rejoice in what is good. We become like the person or thing we worship. To break the cycle of negativity, we are to take every thought captive. When you find yourself thinking of something, stop, ask yourself - is this true? Is it honourable? it is just and pure? Train yourself to think about the pure and honourable and true.

And above all, train yourself to think much about the Lord Jesus - the one who truly fulfils all these categories. It is as we think of him, and pray to him, and practice the things that are commanded in his word by his apostle, that we discover that God is with us.

There’s a lovely turn of phrase Paul uses here. As we pray to him, the peace of God will be with us. And as we think on him, the God of peace will be with us.

Paul sets before us the way to pray for peace - peace with God, peace with one another, and peace within. The Lord is indeed near. He hears our requests. He answers them for his glory and our good. Let’s pray to him now.

This sermon was preached in the Brooke Memorial Hall, Brookeborough on Sunday 30th November 2014.

Sermon: Matthew 9:35-38 Look Around, Look Up, Go Out

What can we do to make an impact on our local community? How do we go about introducing people to Jesus? When the church family seems so small, with so many people on the outside, what should we be doing? How can we help people get to know about God’s love for them? As we see Jesus engaged in mission in the gospels, we get a glimpse of how we can follow in his example.

First of all, we look around. Matthew tells us: ‘Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. When he saw the crowds...’

Jesus has appeared on the scene, ministering around the towns and villages, and suddenly everyone is talking about him. The way that he can teach with authority, heal people, drive out demons, even raise the dead, it’s no wonder that people flock to be hear Jesus. His fame is increasing. The crowds are following. And Matthew tells us what Jesus saw as he looked around: ‘When he saw the crowds... they were harassed and helpless, like sheep without a shepherd.’

Have you ever watched a field of sheep? They’ll not all be together in a nice bunch; they’ll be all over the place, doing their own thing. A while back I went for a walk up Slieve Croob in the Dromara Hills with my brother-in-law. There were sheep roaming free on the path, in the ditch, all over the hill. They needed a she[herd to come and gather them together, to keep them safe, to take them where they needed to be.

The people in this crowd are lost, unsure of where to turn, without anyone to guide them, trapped in their sins and burdens, wandering aimlessly. Their life has no purpose, no direction. Matthew tells us, they are sheep without a shepherd.

As we look around us, we too find many who are like sheep without a shepherd. You can see it in young people, where trends develop and change, and there’s peer pressure to follow the crowd. But it’s not just young people. Think for a moment of your neighbours or work colleagues. Some are lost, driven by the desire to keep up with the Joneses with houses and cars and gadgets and holidays. Plenty of money, but harassed and helpless.

Some, though, are caught in all sorts of terrible situations, feeling helpless, not knowing where to turn - as yet another rejection letter is received; or the final demand bills come through the door; loneliness, depression, sickness, burdened and bowed down, under pressure.

People will have all sorts of needs; some obvious, some less so. But alongside all that, deep down is the greatest need - there’s the weight of a heavy conscience, weighed down by sin - yet harassed and helpless, unable to know what to do, or how to get rid of it.

I suspect that, just like Jesus, we won’t have to look too far to find people like this. As we look around in Fivemiletown, we’ll see people who are harassed and helpless; like sheep without a shepherd. It’s one thing to see what Jesus sees; but do we feel how Jesus feels about them?

Do you ever watch TV quiz shows? Sometimes we watch the odd one - The Chase when it was on or Pointless. Have you ever watched a quiz show where the people seem to be really silly? You know the answer, you’re shouting at the TV, you can’t believe they can’t get it, you wonder where they get such stupid people from!

There’s a danger that we could view those on the outside in the same way as my Quiz Show quitters. They might be harassed and helpless, but why don’t they just get it and come to church? We have the answer, why can’t they see that? But that attitude isn’t going to win anyone. Rather, we need to see people as Jesus sees them and feel as Jesus feels about them.

Let’s look again at verse 36: ‘When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd.’ Jesus, the good shepehrd, sees these sheep without a shepherd, and he has compassion for them. He is moved with pity, with feeling for them, and so is moved to action.

If Jesus has compassion for the lost, then how can we have a different reaction? How could we turn away, not wanting to get involved? We who have also been lost and found, we who know the good shepherd. Just as the Lord has saved us, so we want to see others come to share in it.

As we look around, we see the lost. We have compassion for them, but before we rush headlong to try to help, Jesus points us to the next step. We look around, then we look up.

Jesus says to his disciples: ‘The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.’

There’s a staffing problem - there’s more work than one man can take; an overwhelming burden. Just think of the huge job of harvesting crops before tractors and machinery came in. Nowadays a farmer in a tractor can harvest a field in no time, but what if he was going out with a scythe? The work would be overwhelming.

But Jesus isn’t talking about harvesting crops and gathering food into the barn - he’s still looking at this vast crowd of lost souls, people to be brought into God’s harvest-home. People who need to hear about the good shepherd who loved them so much that he gave his life for them, so that they might live; who need to be told that they are not helpless, or hopeless, but can have help and strength - grace - and hope through the Almighty and Everlasting One. The world is vast, the harvest is plentiful, but the labourers are few.

So what to do? Jesus sees the need then turns to prayer, calling on his disciples to do the same. Looking around will lead us to look up as we ask the Lord of the harvest to send out workers into his harvest field. Jesus prays because it is the Lord’s harvest. The very thing the Lord wants is for his harvest to be gathered in - and so he will answer this prayer to send workers into the harvest.

It’s not that we have to beg and plead and cajole God into sending out workers, yet he delights to involve us. He calls us to partner him as we pray for gospel workers. We recognise the need, and turn to God to meet it. When we look around at our community, we begin to see the needs, the gaps, the opportunities, the ‘wouldn’t it be great if we had ... or someone did...’ We can’t do it in our own strength or power, so we look up to ask him to send the workers.

This is the Lord’s other prayer - you see, we regularly pray the Lord’s Prayer (Our Father...) but this is the Lord’s other prayer, asking for the Lord to send out workers into the harvest.

Now you might think that you’re off the hook. You’ve looked around, you’ve looked up - and we’re at the end of our passage. In a few minutes we’ll be praying for our community, so are we in the clear? Just leave it to the Lord and keep your head down?

Sometimes those chapter divisions are in really bad places. You see, we didn’t have those big number 10s for the first thousand years of the New Testament. And sometimes when we read, whether it’s in church or in our quiet times, we go as far as the end of a chapter and then stop. But the story continues. And what we find when we read on into chapter 10 is that the disciples were the answer to their own prayers. They pray for workers, and Jesus sends them out (10:5) to get on with the work.

You don’t have to go away to be a missionary; you don’t need to go to a far off corner of the field to bring in a harvest. As Jesus teaches us in our reading tonight, you just need to look around (and see the hopeless and helpless); look up (and ask the Lord to send out workers to share the good news); and go out (as the Lord sends us to share his love).

This is a prayer that still needs to be prayed - the lost are still lost; the Lord still saves; there’s still room in his harvest-home. So pray, pray, pray; keep praying for your friends and neighbours and colleagues; pray for opportunities to open up like the uniform shop, and other ways to meet needs and show God’s love; and if the Lord is prompting and prodding you to go out, whether across the world or across the street, then go in his strength, with his promises. It’s his work, and he will bring it to completion.

This sermon was preached at the Evening Praise service in Fivemiletown Parish Church on Sunday 18th August 2013.

Sermon: 1 Timothy 2:1-7 Praying for the #G8

Even though it hasn't started yet, it will soon be over. The roadworks are finished, the police are in place, the lough has been closed, and now we're just waiting for the leaders themselves. The action begins tomorrow, and by Tuesday tea time they'll be off again and life will get back to normal. We'll wonder what all the fuss was for.

For twenty four hours, the leaders of the world's eight richest nations (as well as the president of the EU and a few others) will be on our doorstep. What can we do? You might decide to steer clear of enniskillen over the next few days, wary of the potential for trouble. Perhaps you will join the protestors. In our reading this evening, we find the thing that God wants us to do - at all times, but how much more when we are hosting these powerful people in our county.

But as we begin, I wonder if you remember the catchphrase of the Three Musketeers? All for one and one for all. As we look at 1 Timothy 2, we'll see lots of alls and lots of ones.

The first all comes in verse one. 'First of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions...' Paul commands Timothy and the church in Ephesus under his care to pray. But rather than just saying pray, he gives all types of prayer for all types of people. The call is to pray for all people, but then he goes to the specific, to pray for kings and all who are in high positions.

The G8 leaders certainly qualify as those in high positions, and we'll be praying for them later. But why is it we're told to pray for them? Why should we pray for those in authority? It is so 'that we may lead a peaceful and quiet life, godly and dignified in every way.' When Paul was writing, he wasn't living under a democratically elected government. Neither did he have a Queen who was a Christian. Rather, Caesar was out to get Christians, Paul himself would die by execution. Yet still, he prays for the emperor, and calls us to pray, so that we may live in peace.

As if that wasn't reason enough to pray, Paul gives us another two - it is good, a good thing to do, but also, it is pleasing in God's sight. And it's here that we find our next all. God 'desires all people to be saved and to come to the knowledge of the truth.' So often we set the scope of salvation too narrow - only us and people like us. In the first century, there was the same issue. The Jews thought that they alone were the inheritors of God's salvation, but the Gentiles were included. All sorts of people are included, God's desire is for all to be saved (even though not all will be saved).

For Paul, being saved and coming to a knowledge of the truth is the same thing - like two sides of the one coin. And what is the truth? What is the testimony that has been given to him? 'for there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.'

There may be many different people, many different supposed religions, but Paul reminds us of the truth that there is one God. Not many gods, not lots of idols, as was believed in Paul's day; but one God, who made heaven and earth. Now how can we relate to this one God? If he is high and exalted, the head over all, more powerful than the G8 leaders, then how could we approach him? We need a go between, a mediator, someone to represent us before him, to act in our place.

God has provided the mediator - the man Christ Jesus, who gave himself as a ransom for all. There is one God, one mediator, who gave himself for all. This means that any other religious system is false. They either describe a false god (an idol) or else give a false way to approach this one God. You see, if God has provided the way to approach him, in the mediator, to try and go your own way is to believe a lie. To say no, thank you, I'll do it my way, is to reject this God and reject his salvation.

Just think of someone who is adrift at sea. They're in danger, and the lifeboat comes along, but they refuse to get in. There's no other means of rescue, the lifeboat is their only hope. Is it wise to refuse their help? Is it tolerant to let them go their own way?

Jesus is the saviour for all who will turn to him, his blood is sufficient, the ransom has been paid. It's for this reason that Paul is appointed to be a preacher and apostle, a teacher of the Gentiles - or as you could say, all nations.

This is the truth that has been revealed, the truth that God wants everyone to hear and accept, and so be saved.

We offer all sorts of prayer for all people (especially rulers) so that God's desire for all to be saved through Jesus, the one mediator for all, might be taught to all nations. It's a great reason to pray, as we fall in line with God's desires and pray for the things he wants.

This sermon was preached in the Brooke Memorial Hall on Sunday 16th June 2013.

Sermon Audio: Ephesians 3: 14-21

Here's the audio from Sunday morning's sermon, as we studied the next section of Paul's letter to the Ephesians, and his Praying for Power.

Sermon: Ephesians 3: 14-21 Praying for Power

Some things seem to be beyond our imagining. Just think of the scientists exploring our universe, observing stars, using their powerful telescopes and satellites. They reckon the edge of the universe is about 46 billion light years away. That's the distance that light travels in 46 billion years. To convert it to miles, it's roughly 276,000,000,000,000,000,000,000 miles!

The same kinds of numbers are talked about today in terms of national debt - so many zeroes, but again, it’s difficult to get your head around. In our reading today, there are things that are beyond our imagining, which Paul tells us to encourage us in our prayers and our Christian life.

So here in Ephesians 3, we find that Paul is praying for the Christians in Ephesus, and as we’ll see, he involves every part of the Trinity, Father, Son and Holy Spirit, as he asks for things that they’ll need as Christians; the very same things we need in our Christian life as well.

First up, we find the Father. Verse 14: ‘For this reason I bow my knees before the Father, from whom every family in heaven and on earth takes its name.’ This is beyond our imagining - that we can approach the Almighty God in prayer; that he listens to us. We see how this comes about earlier in chapter 3, where we have access to God through Jesus, with boldness and confidence through faith in him. As we begin to pray, it’s helpful to remember who it is we are praying to. God is our Father - the source of every person, the pattern of fatherhood, the one who shows us what being a father is all about.

Just as God gave Adam the authority to name the animals (Gen 2), so every family in heaven and earth is named by God - it’s a sign that God is in full authority, that God is in control. As some of you might know, we have a wee dog with us in the Rectory, a lively miniature Jack Russell puppy. It was us named her - Pippa - to show that we are in charge of her (even though you would think it was the other way round sometimes!).

So Paul is praying to the Father. But what is it he is asking God the Father to do? ‘that according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit.’

He’s asking for God to strengthen the Ephesian Christians, to give them power, but notice that he isn’t talking about becoming physically strong. He’s not wanting them to bulk up and become like Olympic weightlifters or bodybuilders. Rather it is to be strengthened with power... in your inner being. Living as a Christian is not always easy - we simply can’t do it on our own. For that, we need power to strengthen our inner being.

How do we do that? It brings us to the next person of the Trinity, to the Holy Spirit. From the riches of God’s glory, we are strengthened with power through his Spirit. You see, the Spirit isn’t a spooky, weird ‘thing’ that only happy-clappy types get, or that knocks people off their feet in revival meetings. The Holy Spirit is God’s presence inside us, strengthening us to live as Christians, to grow as Christians, to say no to sin, helping us to live for God.

I’m too young to have seen George Best play live, but I’ve seen the clips on TV. The skills he had, the way he was able to dribble and pass and score was unbelievable. In contrast I’m possibly one of the worst footballers in the world. I try, I run about, get an occasional touch, but I’m no George Best. More like George Worst. But if there was some way for George Best to take over my body, to help me, then my football skills would improve. This is a bit like what the Holy Spirit does, as he strengthens us with God’s power - not to be a good soccer player - but to follow Jesus.

Left to my own devices, I’m far too easily going to turn away from God, get caught up in sin, fall away. But God gives us the Holy Spirit to strengthen us to live for him. To keep on going. You see, as the Holy Spirit empowers us, we find that Christ is dwelling in our hearts, taking over our lives, ruling our hearts, living in us and through us. This is beyond our imagining, that God would come to dwell in us; that we are not on our own in the world.

Christ dwells in our hearts, changing us to be the people he wants us to be. But how does it happen? What brings us to depend on God, and be strengthened by the Spirit and become like Jesus with him dwelling in our hearts? It’s there in 17-18. ‘so that Christ may dwell in your hearts through faith - as you are being rooted and grounded in love. I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.’

So far we’ve seen the Father, the source of every family, the one in authority over all; and we’ve seen the Spirit, who helps us and strengthens us to live for Jesus. Now we come to the Son, to the Lord Jesus Christ, and Paul’s prayer is that the Ephesians (and us) will know Christ’s love.

You might be thinking to yourself, well, I know that Jesus loves me - we sang about that in Sunday School all those years ago. But we want to keep on knowing Christ’s love, more and more, in all its greatness - Paul speaks of breadth and length and height and depth. But it’s not just you sitting on your own reflecting - no, it’s ‘with all the saints’ - it is as we live and grow together as a church family that we discover the vastness of Christ’s love for us and for everyone else.

Look around you - in the church there are all types of people, personalities, nationalities, and backgrounds. It is as we come together and learn to live together that we realise just how big Jesus’ love truly is, in dying for me, and for you, and for them.

The Trinity - one God in three persons - works together in the believer and in the church to build us up in growth and maturity. The Father gives, the Spirit empowers and the Son loves, so that we ‘may be filled with all the fullness of God.’ And perhaps you’re thinking to yourself, well, that was all right for the Ephesians. They were in the Bible, after all, and Paul was praying for them. Can God do the same for us? Will God, Father Son and Spirit give and strengthen and change me?

In those last two verses, Paul gives us a great encouragement to pray, and to keep praying. If your mind hasn’t been blown already, it just might: ‘Now to him who by the power at work within us is able to accomplish abundantly far more than all that we can ask or imagine, to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen.’

This God, to whom Paul is praying, the God to whom we pray, ‘is able to accomplish abundantly far more than all that we can ask or imagine.’ God will more than answer our prayers, in more amazing ways than we can imagine. Isn’t that a spur to pray to our great God?

Perhaps this morning you aren’t yet a Christian. You don’t have Christ dwelling in your heart. My prayer is that you will come to know the great love of Christ for you, the love that took him to the cross, to take away your sins and to save you from the wrath of God. Even today, you can come in faith, and find that God will answer your prayer for rescue.

But for those of us who are Christians, the challenge lies in how we are praying for our church family, and for other Christians across the world. Are we seeking God’s giving and power and love for them to grow? Are we seeking these things for us to grow? Perhaps you don’t know how to start as you seek to pray more intelligently for other Christians. It’s great to know what we want to pray for people, something specific rather than general, something that will really help them. But even if you don’t know this prayer (and other prayers) of Paul’s is a good place to start.

Paul calls us to never lose our sense of wonder. To never become stale or bored at the things of God. To recognise that we have a truly amazing and wonderful God who is bigger than we can imagine - JB Phillips once wrote a book: 'Your God is too small.' It's as we see the greatness of our God that we can trust in him, and be confident that he will hear and act as we pray, in ways more amazing than we can even imagine.

It’s great to know who it is we are coming to in prayer - our great God, Father, Son and Spirit, who together work for our good, far more abundantly than we can ever imagine, and all for his glory. Amen.

This sermon was preached in Aghavea Parish Church on Sunday 11th March.

Sermon: Ephesians 1: 15-23 Praying in Christ

Wee Jonny was kneeling by the side of his bed one night, saying his prayers. Really loudly, he prayed: ‘God, please give me a new bike!’ His mum walked into the bedroom and said, ‘Jonny, why are you praying so loudly? God’s not deaf.’ ‘No,’ says Jonny, ‘But granny is.’ Jonny knew what to pray for, and how to pray for it!

You see, sometimes when we see friends, we might say ‘I’ll be praying for you,’ or ‘You’re in my prayers.’ But then when it comes to the praying, we don’t really know what it is we should be praying for.

Hopefully you, like me, want to become better in your prayers. You’re just not satisfied when your prayer life settles into the God bless the world and the church and the cat. Rather, you want to be praying specific prayers which make an impact on the situation, and help the person being prayed for. How do we do this?
Paul is writing to the Christians in Ephesus. He opens the letter with an amazing outpouring of praise to God because of the great blessings that God has showered on us who are in Christ. These include the choosing for adoption, redemption, forgiveness of sins through Jesus’ blood, and being marked with a seal – the Holy Spirit – guaranteeing our inheritance.

It is for this reason that Paul gives thanks to God for them! Remember that Paul had left Ephesus to move on to other places to preach there too. But now he is hearing that they have continued in their faith, and also of their love for God’s people. What great news!

Notice, though, that Paul doesn’t congratulate the Ephesians for believing – rather he thanks God for their faith and love – who, as the earlier part of chapter 1 reminds us, pours out his glorious grace.

Paul thanks God for them at all times – he has not stopped giving thanks. But more than that, look at verse 16, he also remembers them in his prayers. Even in celebrating all that they have achieved (through God’s grace), he prays that they will continue. So what is it that Paul prays for them?

First of all, he prays that God will give them the Spirit of wisdom and revelation so that they will know him better. How much we all need that! Is there anyone who thinks that they don’t need to know God better? But Paul’s not finished there. He prays that they will have the eyes of their heart enlightened, to see God better, and to know him.

This knowing God better, through the Spirit, through having their eyes enlightened, comes in three specific areas: hope, riches and power.

Paul prays that the Ephesians ‘may know what is the hope to which he has called you.’ Notice earlier in the passage, verse 15, that he was thanking God for their faith and their love. Now he’s praying that their hope will come onboard.

Notice, though, that it isn’t just a vague hope – it is intimately bound up in God – ‘the hope to which he has called you.’ The God who has blessed us with so much, is the God who calls us, and who is our hope.

Next, Paul prays that ‘you may know … the riches of his glorious inheritance in his people.’ In verse 14, Paul spoke of the Holy Spirit as ‘a deposit guaranteeing our inheritance until the redemption of those who are God’s possession.’ Here he continues that idea, so that in knowing God better, the Christians at Ephesus will come to know the riches of his inheritance in the saints. In sharing together, they also share in God’s inheritance together – again, it’s not a vague inheritance, but intimately bound up in God and his people.

Finally, Paul prays that ‘you may know … his incomparably great power for us who believe.’ Remember that we have been looking at how Paul thanks God for their faith and love, but continues to pray that they will move on, growing up to know God better, and that this knowing God better will help them to know the hope, the riches, and now the power.

Sometimes it can be easy to think that God is powerless. We might watch the news on TV, or read a newspaper and be overwhelmed by the devastation of war or famine. Where is God? Can God do nothing? Here Paul reminds the Ephesians that God has incomparably great power. It’s as if all through the passage he is running out of amazing and super-amazing words to describe God. This power, this work of God is working ‘for us who believe.’

As an illustration of this power of God, Paul points to the resurrection and ascension of Jesus. We all know that dead people don’t come back to life. Yet the power of God not only raised Christ from the dead, but also seated him at the right hand of God – the position of power and authority, high over all rulers and authority and power etc.

This is the power of God that is working in you and for you, for us who are called to his hope, and receiving his inheritance among his saints.

Perhaps we, like the Ephesians, need to be reminded of these things that are ours through the gospel of Jesus. Maybe you’re right at the start, and need to begin with that faith in the Lord Jesus. Or maybe your love for God’s people is weak, and needs to be encouraged and strengthened.

Or perhaps you have been in the walk for a long time. The road can seem long sometimes, and you need to have your eyes opened to see just how much God has in store for you, both now and in the future. And also to see the great power of God which is for us and available to us. Oh how much we all need these things ourselves, more and more.

Yet we must also remember that we have been listening in to Paul’s prayer for the Ephesians. While it is vital that we have these things ourselves, surely we must also be challenged to pray for others – not in the general sense, but in specific prayers. As someone said to me recently, specific prayers get specific answers.

Have some of your friends recently become Christians? Thank God for them – and thank God through them as well – let them know that you’re praying for them. Pray for these things in their life.

How will your praying be changed as a result of our reading? Let’s pray indeed that we won’t be satisfied with trite prayers and vague intercessions. Rather, let’s pray that we will be a praying people, so that we might know God better, and grow together as a church under the headship of Christ, for his glory.

This sermon was preached in Aghavea Parish Church on Sunday 12th February 2012.

Knowing and Doing

How can I pray for you? So often we say that we'll pray for someone, but it's knowing what to pray for them that is normally the issue. In some of his letters, the apostle Paul gives us an insight into his prayer life, and shares some of the things he is praying for the churches and individuals who are receiving his letters. As we continue through Colossians, he has been thanking God for the Colossian Christians' faith, love and hope, before now moving on to reveal how he is praying for them:

And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God... (Colossians 1:9-10)

Paul is praying regularly for them so that they will be filled with the knowledge of God's will. God's will can sometimes sound mysterious, difficult to know, spoken of in hushed tones, especially when we reserve talk of God's will for the 'big' decisions of life - where to live, who (or if) to marry, what career to pursue, how to use our gifts etc. But as we see, it's simply how God wants us to live in daily life - God's will has as much to do with how we spend our time or money as it does with who we will marry. Sometimes in focusing on the big things we neglect the little things.

So how can we know God's will? How can we know what God wants us to do? Paul mentions 'in all spiritual wisdom and understanding' - which means that we need to see things from God's perspective. And how can we do that? By listening to God as he speaks in his word. I've heard it said that 95% of God's will for our lives is straightforward laid down in Scripture - things like don't steal (so if you have the opportunity to take something that isn't yours, then it's not God's will for you to do it - easy!), don't kill and so on; with the other 5% made up of things like who exactly to marry - it's up to your discretion, with advice from godly Christians, following the basic principles God has laid down in his word (a Christian of the opposite sex in lifelong faithfulness).

So are you listening to God in his word? As you read the Bible, you'll discover God's will for your life, as the Spirit illuminates the word and applies it to your life and circumstances. But it's not enough just to have a head filled with knowledge. It's not enough to know what God wants you to do, if you never do it!

Paul prays that the Colossians will be filled with the knowledge of God's will 'so as to walk in a manner worthy of the Lord.' Knowing what God wants must lead to do what God wants. There's no point listening if you're not going to obey. Paul gives us three ways in which we can walk in a manner worthy of the Lord:

1. Fully pleasing to him - as we see the choices lying before us, we can do what pleases the Lord, or we can grieve him. Ask yourself - will how I am living my life please the Lord, as I obey him, or am I disobeying what God has said in his word?

2. Bearing fruit in every good work - will this decision/action help me to bear fruit for God (particularly the fruit of the Spirit), or will it cause me to be ashamed of the Lord?

3. Increasing in the knowledge of God - will this action help me know God better, perhaps as I step out in faith and obedience to his word, or will it turn me away from the Lord?

It can be very easy to know what God wants. It's another thing to do it. It's why Paul prays for the Colossians in this way, and it's why we continue to need to pray this for others, and for ourselves.

Farewell Sermon 2: Matthew 9: 35-38 The Lord's Other Prayer

When we think of the Lord’s Prayer, you immediately know what I’m talking about. In our services, the leader only has to say, ‘we’re now going to say the Lord’s Prayer’, and we instantly are ready to begin: ‘Our Father...’ It’s almost as if Jesus only ever prayed once, or only ever gave us one prayer.

As we read the gospels, though, there are lots of other prayers - just think of his high priestly prayer in John 17; or some of the other occasions when we see him in prayer, at the Garden of Gethsemane. This evening, though, I want to focus on his other prayer, the one found in Matthew 9. It’s a prayer that still needs to be prayed, as we’ll see as we turn to the text of Matthew 9.

As we come to the end of the chapter, it comes hot on the heels of the Sermon on the Mount, as Jesus is the centre of attention, as people flock to hear him teach and see him heal people, or try to be healed by him. So from the start of chapter 8, the action doesn’t stop - he comes down the mountain from the sermon on the mount, and there’s a leper to be cleansed, a centurion asking for healing for his servant (with great faith), Peter’s mother-in-law, crossing the lake and calming the storm, casting out demons on the other side, then coming back, healing the paralytic, calling Matthew, dealing with challenges from John’s disciples, and on and on.

So we come to verse 35, where he’s going through the cities and villages, teaching, and proclaiming the kingdom, and healing people. As Jesus’ fame grows, more and more people come to hear him. A great sea of people all trying to be near him.

In verse 36, we’re told what Jesus sees, then in verse 37, we’re told what Jesus says (and prays). So what Jesus sees: ‘When he saw the crowd, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.’

Have you ever noticed a field of sheep? They’ll not all be together in a nice bunch; they’ll be all over the place, doing their own thing. The other evening I climbed Slieve Croob with my brother-in-law and there were sheep roaming free on the path, in the ditch, all over the hill. They needed a shepherd to come and gather them together, keep them safe, and take them where they needed to go.

The people are lost, unsure of where to turn, without someone to guide them, trapped in their sins and burdens, wandering around aimlessly. Their life has no purpose; they have no king. Matthew tells us it’s as if they are sheep without a shepherd.

Many today are still like sheep without a shepherd. It might be seen particularly in young people, where trends develop and change, and they’ll follow the crowd (or at least feel the pressure to follow the crowd). But it’s not just young people like that. Just think of the things that drive people, that they follow and pursue in order to keep up with the Joneses - house, car, gadgets, holidays. Perhaps more money, but just as harassed and helpless.

And certainly harassed and helpless because of the burden of their sin. They may have a guilty conscience; they may keenly feel the weight of their sin, but are harassed and helpless, unable to know what to do or how to get rid of it.

I suspect that, just like Jesus, we won’t have to look too far to find people like this. Perhaps some who come along each week, yet still are harassed and helpless. Certainly not too far from these walls as we encounter people from Dundonald, our neighbours and friends and work colleagues. We may see what Jesus sees - but do we feel what Jesus feels towards them?

You see, we can talk until we’re blue in the face about evangelism, outreach, conversions - but if it’s just words, then nothing will be done. It’s nothing, if we turn away or refuse to engage with the people outside. But, we don’t want people like that coming here - we’ve got our reputation to think about! We don’t want any sinners coming in here - it would only get messy. Let’s just keep things the way they are.

Jesus, the good shepherd, sees these sheep without a shepherd, and he has compassion for them. He is moved with pity, with feeling for them, and so is moved to action. (Although, of course, he had already been moved to action because he had come to earth in the first place, already having compassion on his disciples). If Jesus has compassion for the lost, then how can we have a different reaction? How can we turn away, not wanting to get involved? Just as the Lord has saved us, so we need to share the good news with others who were just as lost as us.

Jesus sees the lost; he is moved to compassion; now let’s look at what he says, and then how he prays: ‘The harvest is plentiful, but the labourers are few.’

There’s a staffing problem - there’s more work than one man can take; an overwhelming burden. Just think of the huge job of harvesting crops before tractors and machinery came in. Nowadays a farmer in a tractor can harvest a field in no time, but what if he was going out with a scythe? The work would be overwhelming.

But Jesus isn’t talking about harvesting crops and gathering food into the barn - he’s still looking at this vast crowd of lost souls, people to be brought into God’s harvest-home. People who need to hear about the good shepherd who loved them so much that he gave his life for them, so that they might live; who need to be told that they are not helpless, or hopeless, but can have help and strength - grace - and hope through the Almighty and Everlasting One. The world is vast, the harvest is plentiful, but the labourers are few.

What do we need to do? Should we have a recruiting campaign for the Theological Institute? Should we (as the New York Roman Catholic Diocese had last year, a year of vocations - with the slogan ‘the world needs heroes: you have to be a real man if you want to become a priest.’?

Jesus’ action, having seen the need, having diagnosed the problem turns in prayer, calling his disciples to do the same: ‘The harvest is plentiful, but the labourers are few; therefore pray earnestly to the Lord of the harvest to send out labourers into his harvest.’

Jesus prays, because it is the Lord’s harvest - the very thing the Lord wants is for his harvest of his chosen people to be gathered in - and so he will answer this prayer, and will send workers into the harvest.

It’s not that we have to beg and plead and cajole God into sending more workers into his harvest - yet he delights to involve us, he calls us to partner him as we pray for gospel workers to be raised up and sent into the harvest field; to those places where the Lord directs, in order to bring in the full harvest.

For us, that means a change from Dundonald to rural Fermanagh, as we seek the harvest in those (literal!) fields; for Andrew it means heading to Dublin; for others it means new opportunities to serve through Crosslinks.

It’s perhaps the most surprising thing, maybe slightly scary, but very exciting, and it’s struck me again as I’ve thought of these verses. Jesus tells the disciples to pray for more labourers, and what is the very next thing that happens? They are the answer to their own prayers! They pray for labourers, and Jesus sends them out (10:5) to get on with the task at hand.

You don’t have to go away to be a missionary; you don’t need to go to a far off corner of the field to bring in a harvest. As we’ve seen, you just need to open your eyes, look around, and see the hopeless and helpless; the lost who are all around us, who desperately need to hear the good news, because each of us are full-time gospel workers, together on a mission.

This is a prayer that still needs to be prayed - the lost are still lost; the Lord still saves; and there’s still room in his glorious harvest-home. So pray - pray for our mission partners; pray for the continued outreach here in Dundonald; pray for us in Aghavea; and above all pray to the Lord of the harvest to send many more workers into his harvest to turn hopeless into hopeful; sinners into saints; and all for the glory of the Lord of the harvest.

This final farewell sermon was preached in St Elizabeth's Church, Dundonald on Sunday 7th August 2011.

Sermon: Psalm 119: 145-152 Crying to the Lord

What has been your experience of prayer? Have you seen any of your prayers answered? Perhaps it can feel as if your prayers bounce off the ceiling, unheard and unanswered. As we continue in Psalm 119 (in our last section of it), we find the writer thinking about prayer, about calling out to the Lord, crying to him.

In these verses we find Passionate Prayer. Look again at 145. ‘With my whole heart I cry; answer me O LORD!’ or in 146, he speaks about how ‘I call to you.’ I wonder is this true of us - that we turn to the Lord, calling out to him; or do we first try to fix things ourselves.

The writer is committed to praying - look at verse 147. ‘I rise before dawn and cry for help’, or again in 148 ‘My eyes are awake before the watches of the night.’ Morning, noon and night, he will be praying, crying out to God, asking for his help. It reminds us of Paul’s instruction to ‘pray without ceasing’ (1 Thes 5) - this is more than just a ten minute quiet time or a quick prayer before bed and that’s you done with God for the day.

Now perhaps you’re waiting for some instruction, some rule on how long we should pray for; or how many times in the day we should pray. I think lots of us, if not every one of us, are legalists at heart - we turn something that’s a joy, a delight, into a duty and want to set up rules. Perhaps you look at the Muslims and their five times of prayer in a day and think - why don’t we have something laid down. Perhaps if the Bishops decreed set times each day, then it would be easier to pray.

But the Christian life is about grace, not rules - prayer is given to us not in order to follow specific rules about how often and how long. God isn’t like a vending machine - you put your coin in and the can of coke pops out. You can’t just come to God and put a prayer in and expect him to comply. He’s not a machine, he is our Father, and prayer isn’t just about asking for things, it’s about relating to our Father; getting to know him better, and express our dependence on him. We’ll want to be praying to God because of this, not because of some external rule.

We also find passionate prayer from the writer because of the circumstances he’s facing. In 149 he’s asking God to ‘hear my voice’, because he’s facing a difficult time - there’s opposition, persecution: ‘they draw near who persecute me with evil purpose; they are far from your law.’

We’re not told exactly what they’re doing, and yet we’ve already seen some of what that meant from earlier weeks and other sections of 119. They are his foes (139), cunning (118), evildoers (115), persecute with falsehood (86). So he’s under attack; these evil men are making life difficult for him - and that’s a spur to pray.

Things haven’t changed - there are still those who are far from God who attack the people of God. Paul, writing to Timothy, warned him that ‘everyone who desires to live a godly life will be persecuted.’ While we may not face the extremes of persecution that some Christians may face in other countries; there will still be a level of persecution. That may be in the workplace (where you could be shunned or refused promotion because of your faith); in the home (if your parents aren’t Christians); among friends (where you’re left out of dinner parties or not invited because of your faith).

The writer is facing this persecution, but he doesn’t sort it out himself - rather it drives him to pray, to call out to the Lord.

So we’ve seen passionate prayer - vocal, dedicated, intense. And you might be thinking to yourself - yes, I need to be more active in prayer; I want to do more; I want to depend on God more and myself less. Yet you’re left wondering - how do I pray? What should I pray?

There’s no doubt that prayer can be passionate, and pointless. Just think of the showdown at Mount Carmel from 1 Kings 18. The prophet Elijah confronts the 450 prophets of Baal (and 400 of Asherah) and set up two sacrifices with the challenge - the God who answers by fire, he is God. The prophets of Baal show plenty of passion; crying out until they’re hoarse; dancing around the altar; cutting themselves even, yet there’s no answer.

Or perhaps we can be passionate in prayer by heaping up grand sounding words and phrases (especially if we’re leading the church in prayer!), but Jesus reminds us to avoid ‘empty phrases... for they think that they will be heard for their many words.’ (Matt 6:7).

So how should we pray? What can we pray, that we can be sure God will hear us and answer us? The answer isn’t very surprising, especially if you’ve been with us on these other weeks in Psalm 119. Let’s read the passage again, and look for the emphasis: [READ] It’s the word words, isn’t it?

This section of Psalm 119 calls us to passionate prayer built on permanent promises. ‘I rise before dawn and cry for help; I hope in your words. My eyes are awake before the watches of the night, that I may meditate on your promise.’ He’s saying that as he cries for help, he finds hope in God’s word; he meditates on God’s promise so that he can pray. His prayers are built on God’s word and promise.

Do you remember when you were a child, or if you’ve seen kids interacting and they’ll say something and make a promise. Now, sometimes those promises can quickly be broken and there might be a falling out. But God doesn’t break his promises - we can depend on them; and so we can pray from them.

We see it everywhere in this section, but particularly 149: ‘Hear my voice according to your steadfast love; O LORD, according to your justice give me life.’ Why should God hear our prayers? It’s not because we deserve for God to listen to us - after all, God is immense, powerful, almighty, beyond comprehension. We, in contrast, are so very small (just one of 7 billion alive at this moment), on a small planet in a small solar system in a small galaxy... Why should God listen to little old you or little old me? ‘Hear my voice according to your steadfast love.’ God has already declared his steadfast love for his people in covenant with him; we can be sure he will listen to us, and so we pray, expecting him to listen to us!

If that was true for the writer of Psalm 119, how much more for us, who are part of the new covenant, who have received the promises from The Word (the Lord Jesus), who have the assurance of grace and mercy and covenant through the death and resurrection of the Lord Jesus.

In the Church of Ireland we have those things called collects - set prayers for each Sunday. Over the course of a year lots of different themes are prayed for, but the pattern is usually the same - they always begin in a similar way. Take today’s: ‘Merciful God, you have prepared for those who love you such good things as pass our understanding: Pour into our hearts such love toward you...’ Before we get to ask what it is we want to ask, we’re reminding ourselves (and God!) of who he is, his character, what he has already done - our praying flows out of his promises.

The rest of this section is then like a case study of this principle in action. We’ve already thought about the opposition and persecution the writer is facing; the persecution we may also face. If these evil people are drawing near, what are we going to do about it? If you’re facing attack, what would you be doing?

The writer brings passionate prayer, based on the promise: ‘They draw near... But you are near, O LORD, and all your commandments are true.’ They may be near as they make life difficult, but the truth is that God is nearer to us - a truth we marvellously celebrate as we recall the Lord Jesus’ words that he would be with us to the end of the age; that he will never leave us or forsake us; that we have the Holy Spirit dwelling inside us! Greater is he that is in us than he that is in the world!

Now as we close, there’s a great encouragement to us to pray passionately based on God’s promises, precisely because they are permanent. Look at 152: ‘Long have I known from your testimonies that you have founded them forever.’ The word of our God endures forever - what God has said, he continues to say, so that we can build our life on it, can pray according to it, place our hope for the future on it. These are the things God has already promised to us in the covenant - therefore we can be bold and ask for them; we can be sure God will answer these prayers and give us his steadfast love, save us, and bring us safely to eternal life with him, no matter what we’re going through.

Friends, this is a great encouragement for us to pray - perhaps you realise that you’re outside the covenant today, well the good news is that you can be brought in as you call on the Lord - he has promised (!) to hear and save all who call on him.

Or perhaps you’re a Christian, have been for a long time - this is why it’s so important to have Bible reading and prayer together - to know the promises, be confident in the promises, meditate on them; and come boldly to your Heavenly Father in passionate prayer based on the promises.

This sermon was preached in St Elizabeth's Church, Dundonald on Sunday 31st July 2011.