Skip to main content

Crucifying our prayers: praying for God’s will and glory over our own comfort

This continues my series on the cross of Christ and prayer. I previously posted on how the cross of Christ gives us access to God in prayer, and how the cross shapes our prayers in praying for other over ourselves.

It’s not necessarily wrong to pray about worldly concerns. Paul says not to be anxious about anything, but to pray about everything (Php 4:6) – including “ordinary” things like illness, exams, and work hassles. We pray to the sovereign Lord of the universe (Is 40:12-31), who feeds the birds and clothes the grass, who knows what we need (Matt 6:25-34); who created, owns and controls all the resources of the world (Ps 50:10-12; Haggai 2:8); and who governs everything for the good of those who love him (Rom 8:28-30).

But, we must be careful not to be self-obsessed and self-pitying in these prayers. Jesus went to the cross in obedience to the Father, at great personal cost (Is 52:13-53:12; Matt 26:36-46 & parallels [Gethsemane]; Php 2:5-11). He didn’t receive his reward in this world; he only received it in his glorious resurrection, which prefigures the new creation (Php 2:5-11).

Similarly, we must be focused first on God, not ourselves. The first three declarations in the Lord’s Prayer are directed towards God (Matt 6:9-10). Only after that do we turn to our own needs (Matt 6:11-13).
Labels:

Comments

Post a Comment

Popular posts from this blog

The different distractions of secularity and spirituality

There has been a lot of discussion about the recent 'vibe shift' away from radical atheism back towards an openness to the supernatural. I don't think this new spirituality is necessarily an openness to the unique claims of Christ. It will more probably replace one set of commonly-accepted misunderstandings about Jesus with another.  Under radical atheism, people dismissed the Biblical claims about Jesus' resurrection because they 'knew' that it was impossible. Jesus hadn't really died. He just passed out (after being beaten and whipped and crucified) and then woke up in the tomb (and rolled away the stone himself and overcame several guards). Or the disciples hallucinated that they saw him (even though Jewish beliefs of the time didn't expect one person to rise possessing eternal life himself; they expected a general resurrection at the end of time - see John 11:24 ). Or something else.  The so-called 'explanations' of Jesus' non-resurrectio...
Post a Comment
Read more

Barfights in the public square

Everything in the public square seems to be increasingly conflicted. We seem to be operating with less and less shared values. It feels like we're less and less sure of what holds us together as a 'society.' A retreat into 'tribes' both drives this social fragmentation and is a result of it.  Post-modern scepticism towards metanarratives, which has now become culturally normal, significantly contributes to this fragmentation. If we no longer believe that objective truth, independent of our individual or tribal perspectives, exists, we will no longer believe we can appeal to that objective reality as common ground for debate. All we will do is exert power to magnify ourselves and punish those who disagree with us.  Because we believe that our cause is right, we will always think of ourselves as the victim of other people's aggression. Therefore, as Stephen McAlpine says, we will always think we're punching "up." We'll valorise ourselves as the ...
Post a Comment
Read more

Wax and Wright on the definition of "mission"

Trevin Wax has written a clear, simple, and charitable introduction to a debate about the nature and boundaries of the kinds of Christian activities that validly should be called "mission." In brief:  Should we use a broad definition, where "mission" encompasses all the various purposes which God calls Christians and the church in general to perform, e.g. being ethical at work; general acts of care and charity; standing against systematic oppression and working towards justice instead? If so, "evangelism" is only one part of the church's mission - a central, necessary, and irreplaceable part, but only one part nonetheless. The latter kinds of activities don't save anyone for eternity, but they do genuine good in this world which please God. And that kind of good makes a real difference in many parts of the world which have not benefited from the kind of Christian moral transformation which the West benefited from - the kind of moral transformation...
Post a Comment
Read more