Vol. 19, No. 6 – February 9, 2020
F. Instruction on Prayer, Luke 11:1-13. Teaching on the characteristics of disciples, here our Lord is concerned with the relationship of the disciples to God in prayer.
1. The Lord’s Prayer Template, vs. 1-4. This section is paralleled and expanded on in Mat 6:9-13.
Vs. 2, (part 2).
Luke 11:2, “And He said to them, “When you pray, say: ‘Father, hallowed be Your name. Your kingdom come’.”
Next we have, “Your kingdom come,” which in the Greek is ERCHOMAI HO BASILEIA SU, “Let come the Kingdom your.” ERCHOMAI is in the Aorist, Active, Imperative of Request again that is used in prayer for petitioning or requesting something from God. In this case, it is that His Kingdom comes to the petitioner.
This goes with what our Lord instructed the disciples to say to people, that “the kingdom of God has come near,” Luke 10:9; 11. This is not a petition for the Millennial reign of Jesus to begin or for eternity to begin with a “new heaven and new earth,” Rev 21:1-2. It is a petition for salvation to come into the lives of others, and that the rule of heaven be in our lives and their lives, cf. Mat 13:52.
Mat 13:52, “And Jesus said to them, “Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings out of his treasure things new and old”.”
This also means that believers have a responsibility to spread the gospel and to teach the people of God, cf. Mat 23:34, just as the head of the house was responsible to feed and provide good things to his household. Believers have received a rich supply of the good things from God freely and generously. They have a peace that is literally beyond all human understanding, Phil 4:7. They have a joy that is “unspeakable and full of glory,” 1 Peter 1:8, etc., etc., and they are to give freely and generously, Mat 10:8. Therefore, we are to spread the gospel of Jesus Christ and teach His Word, the mysteries of the Kingdom, cf. Luke 8:10, Mat 13:11, to a lost and dying world, so that the Kingdom of God can come near to them and they be saved.
So, it is a petition that more people come to know God and live in His Kingdom while here on earth, as God rules and reigns in our lives and theirs, so His will may be done on earth just as it is always done in heaven. That is why Matthew has with this, “Your will be done on earth as it is in heaven.” This is the secret of having righteousness, peace, and joy in the Holy Spirit in your life, Rom 14:17.
Rom 14:17, “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.”
Luke 11:3, “Give us each day our daily bread.”
Mat 6:11, “Give us this day our daily bread.”
Here, Luke and Matthew differ slightly in the Greek. They both begin with HO ARTOS, “the bread,” HEMEIS, “our,” HO EPIOUSIOS, “the daily,” DIDIOMI, “give,” HEMEIS, “us,” where EPIOUSIOS is only used in these two verses in the NT. It is also a rare word in the Greek language, but means, “daily, necessary for existence, for the following day, etc.” From the LXX use in Prov 30:8, it means, “the amount appropriate to the individual.” As such, it seems to indicate that the Lord had in mind not chronological time but appropriate sustenance needed. Therefore, we could translate this, “the bread which we need give us today.” Thus, it was a petition to “give,” (DIDOMI in the Present, Active, Imperative), bread that was adequate for that day.
Then for “each day,” in Luke it reads, HO KATA HEMERA that literally reads “according to the day.” Matthew simply has SERMON, “today.”
So, this is a petition for the sustenance we need today in the image of the manna from heaven provided by God each day, cf. Ex 16:4, 15; Psa 78:24; 105:40; Prov 30:8; Neh 9:15; John 6:31, to alleviate us from anxiety over tomorrow, as our Lord also commands in Luke 12:22; Mat 6:25-34.
Psa 105:40, “They asked, and He brought quail, and satisfied them with the bread of heaven.”
Prov 30:8, “Keep deception and lies far from me, give me neither poverty nor riches; Feed me with the food that is my portion.”
John 6:31, “Our fathers ate the manna in the wilderness; as it is written, “HE GAVE THEM BREAD OUT OF HEAVEN TO EAT’.”
Luke 12:22, “And He said to His disciples, “For this reason I say to you, do not worry about your life, as to what you will eat; nor for your body, as to what you will put on”.”
Therefore, this is a request for our logistical grace blessings to be provided, which includes food for our physical needs, and in the imagery of “bread,” the spiritual sustenance we need each day to live the spiritual life that begins with faith in Jesus for salvation and is followed by the intake of His Word daily, (the mind of Christ, 1 Cor 2:16), needed to nourish our souls, John 6:33, 35, 48, 51.
“One might argue, Why ask God for what He’s already promised to provide? In response, I ask, Do you really think the purpose of prayer is to convince God to do something He wouldn’t otherwise do? We don’t pray to bend God’s will to ours. We pray to make His will alive in us and to conform to His agenda. Prayer is a meeting of the minds in which we adopt His way of thinking in practical terms. In this spirit, Jesus said, in effect, “Don’t hesitate to ask for your needs.” (Swindoll’s Living Insights New Testament Commentary – Luke).
Luke 11:4, “And forgive us our sins, for we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.”
Mat 6:12 records the first section, “And forgive us our debts, as we also have forgiven our debtors.
Mat 6:13a, records the second part, “And do not lead us into temptation,” and then has the additional part, “but deliver us from evil.”
There are three parts to Luke’s account:
1) And forgive us our sins.
2) For we ourselves also forgive everyone who is indebted to us.
3) And lead us not into temptation.
1) “And forgive us our sins,” KAI APHIEMI, (in the Aorist, Active, Imperative), HEMEIS HO HAMARTIA HEMEIS. HAMAR-TIA is the Greek word for “sin, a sinful deed, or sinfulness.” Matthew used OPHEILEMA instead that is more of the figurative term for sin, as it means, “debt, something owed, one’s due, and sin.” OPHEILEMA is only used here and in Rom 4:4, to disclaim salvation by works. Some prayer books use the word “trespasses,” from the Greek PARAPTOMA, but that word is not used in the Greek here, but is in Mat 6:14-15.
In Matthew’s writing, he draws out the indebtedness to God we have because of our sins that we are to ask forgiveness for. All sins are moral and spiritual debts to God. But human beings are debtors who cannot pay. As such, the followers of Jesus should continually recognize that it is God’s grace which saves from sin both positionally and experientially. Jesus recognized that even in a redeemed state, man is still a member of the human race and thus prone to sin. That is why this prayer is not one for salvation, because we are already saved and have eternal security. Therefore, we are Positionally Sanctified. This is a prayer for our Experiential Sanctification from the filth of having sin upon our souls experientially. Therefore, God created a process for the experiential forgiveness of our sins called “confession of sins,” which we also call the Rebound Technique. As God is holy, we must fellowship with Him in holiness. When we confess our sins we are entered into an experiential holiness called experiential sanctification, because we are cleansed of our sins. Now, we can have fellowship with God.
This was the main lesson Jesus taught the disciples when He washed their feet in John 13:1-9. There, He explained to the believing disciples that they did not need to take a “bath,” LOUO, but only to “wash, NIPTO, their feet.” In other words, they were already saved and Positionally Sanctified. Now, because of sin in their life post salvation, they needed to “wash their feet,” for Experiential Sanctification. This second washing is done by applying Luke 11:4; Mat 6:12, and 1 John 1:9, which all speak to the confession of our sins to God.
The confession of sins for forgiveness is not a doctrine exclusive to the Church Age and NT, or to any other Age for that matter. It is a universal doctrine. Numerous passages in the OT point to the believer to confess their sins to God. In fact, the Law taught confession of sin, Lev 5:5, “So it shall be when he becomes guilty in one of these, that he shall confess that in which he has sinned.” Cf. Lev 16:21; 26:40; Num 5:7; cf. Psa 32:5; 38:18; 51; Prov 28:13. These are precursors for the confession of sin for the Church Age believer,
Prov 28:13, “He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion.”
Psa 32:5, “I acknowledged my sin to You, And my iniquity I did not hide; I said, “I will confess my transgressions to the LORD”; And You forgave the guilt of my sin. Selah.”
1 John 1:9, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”
Luke 11:4a, is the principle of 1 John 1:9, the confession of our sins to God the Father, that we also call the Rebound Technique. As stated above, this is not a prayer for salvation, since we are forgiven of our sins positionally at the moment we believe in Jesus Christ as our Savior, which gave us salvation for all of eternity and Positional Sanctification. This is a request for our Experiential Sanctification, as 1 John 1:9, also uses APHIEMI for the experiential or moment by moment forgiveness of our sins. To receive God’s experiential forgiveness of our sins we need to confess them to God the Father.
1 John 1:9, “If we confess our sins, He is faithful and righteous to forgive (APHEIMI) us our sins and to cleanse us from all unrighteousness.”
When we do, it provides for us Experiential Sanctification, which also means we have fellowship with God and we walk in His light, 1 John 1:3, 6-7.
These passages go together, as our Lord would not instruct us to pray for the forgiveness of our sins for salvation over and over again, since our salvation is secure for all eternity at the moment we first believed in Jesus. Therefore, this prayer model for our daily prayers would not include that and is instead a prayer for our Experiential Sanctification so that we are in fellowship with God and therefore have communion with Him, i.e., walk with Him in the Light, 1 John 1:7, “But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.” This takes us back to the first part of this prayer model and the “holiness” or sanctification of God that we can enjoy experientially.
Therefore, when we confess our sins to God on a daily or moment by moment basis, we recognize the indebtedness to God we have regarding our sins and sinfulness, and recognize that He did everything to pay our debt. That something was to send His Son to the Cross to pay the penalty for our sins. When we confess our sins to God daily, we do not do it for salvation, that matter has already been settled. Instead, we do it for experiential “cleansing of all unrighteousness,” which are the known and unknown sins we have committed since we last confessed our sins. This provides for with Experiential Sanctification so that we can “walk in the light, as He Himself is in the light.” It allows us to have fellowship with God, which includes the filling of the enabling power of the Holy Spirit, cf. Eph 5:8, 18.
Eph 5:8, “For you were formerly darkness, but now you are Light in the Lord; walk as children of Light.”
Eph 5:18, “And do not get drunk with wine (i.e., do not sin), for that is dissipation, but be filled with the Spirit.”
Therefore, to request God to “forgive us our sins” is designed for the believer to walk as God walks, in the light, sanctified, holy, set apart, etc., so that we have fellowship with Him daily. Even though we are given these things at the moment of our salvation positionally, we cannot experience them if we have been or are walking in sin. And, the only way to have cleansing so that we can walk in His light, is to abide by His Word that tells us to confess our sins to Him. By doing so, God is the one who “cleanses you from all unrighteousness,” not yourself by changing your thoughts or changing of heart or doing penance, or any other thing. Those would be a system of human good works, which are not acceptable to God.
We will see this principle of the confession of our sins to God in the parable of the Prodigal Son, Luke 15:11-32. There, Jesus will illustrate confession of sin and the extraordinary forgiveness of God in the parable. In vs. 18, the prodigal son says, “‘I will get up and go to my father, and will say to him, ‘Father, I have sinned against heaven, and in your sight’.” This is the son’s prayer of the confession of his sins, (i.e., rebound).
Interestingly, many of the “early church fathers,” wrote in regard to the confession of sins, including:
Epistle of Barnabas 19:12, “Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together. Thou shalt confess thy sins. Thou shalt not go to prayer with an evil conscience. This is the way of light.” (Brn 19:12 APE).
Ignatius of Antioch was among the Apostolic Fathers, was the third Bishop of Antioch, and was a student of John the Apostle. “Moreover, it is in accordance with reason that we should return to soberness of conduct, and, while yet we have opportunity, exercise repentance towards God.” (ISI 9:1 APE). “Soberness of conduct” reminds us of Eph 5:18, “do not get drunk with wine for that is a waste of life.” Then it goes on to say, “But be filled with the Spirit.”
Hermas (the Shepherd) Similitude 9 23:4, “If our God and Lord, who rules over all things, and has power over all His creation, does not remember evil against those who confess their sins, but is merciful, does man, who is corruptible and full of sins, remember evil against a fellowman, as if he were able to destroy or to save him? (HSI 23:4 APE)I, the angel of repentance, say unto you, As many of you as are of this way of thinking, lay it aside, and repent, and the Lord will heal your former sins, if you purify yourselves from this demon; but if not, you will be delivered over to him for death.” (HSI 23:5 APE)
So, the first part of this passage shows us that we need to confess our sins to God the Father, and in comparison to other NT Scriptures, when we do, we walk in the light of God, have fellowship with God and are filled with the Holy Spirit.
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If you would like more information on this subject, you may watch/listen to lesson:
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A PERSONAL NOTE FOR YOU
If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us.
Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life.
So right now, you can pause and reflect on what Christ has done for you and say to the Father:
“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”
If you have done that, I welcome you to the eternal Family of God!