Vol. 19, No. 7 – February 16, 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 in Mat 6:9-13.
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.”
There are three parts to Luke’s account:
1) And forgive us our sins, (continued).
2) For we ourselves also forgive everyone who is indebted to us.
3) And lead us not into temptation.
Why Confess Your Sins / Use the Rebound Technique.
1. Rebound is the grace function to the believer which accomplishes the following results.
a) Restoration to fellowship with God, 1 John 1:6-7.
b) Recovery of the filling of the Holy Spirit, Eph 5:8, 18.
c) Reentry into God’s Power System (GPS) for your life, Rom 15:13; 1 Cor 4:20.
d) Recovery from cosmic influence, i.e., grieving the Holy Spirit, and quenching the Holy Spirit, Eph 4:30; 1 Thes 5:19.
As such, Rebound is the most basic function of the Christian life for spiritual victory over the Old Sin Nature (OSN), and the most important function of the priesthood outside of GPS, especially when the filling of the Holy Spirit can only be recovered after sin through the Rebound technique. Apart from Rebound, there can be no function for the believer inside of GPS, because Rebound is recovery of fellowship with God or reentry into GPS for the continuation and execution of the Christian way of life.
2. Rebound is the basis for executing all the mandates of God related to the word “yieldedness,” as found in Rom 6:13; 12:1. “Yielding” is not dedication to Christian service, but complying with the mandates of God’s Word.
3. Rebound is a part of God’s logistical grace provision for the execution of the Christian way of life. Without this grace provision, the believer in God’s plan could not exploit his positional victory over the OSN, which was provided by the baptism of the Holy Spirit and subsequent retroactive positional truth.
4. Rebound is the first Problem Solving Device, (PSD), provided by God for the execution of the plan of God, so that you can be an overcomer in the battles over your soul.
a) There are four battles fought in the soul. The believer must be filled with the Spirit to be a winner in these battles.
1) The battle between the outside pressures of prosperity and adversity versus the PSDs.
2) The battle of sin versus the filling of the Spirit.
3) The battle of false doctrine in the soul.
4) The battle of maladaptive defense mechanisms versus the PSDs.
b) The filling of the Holy Spirit plus the metabolization of Bible doctrine, produce the other ten PSD: Rebound, Filling of the Holy Spirit, Faith Rest Drill, Doctrinal Orientation, Grace Orientation, Authority Orientation, Personal Sense of Destiny, Personal Love for God the Father, Impersonal-Unconditional Love for Mankind, Sharing the Happiness of God, Occupation with the Lord Jesus Christ.
These PSD’s are available to every believer so that the outward pressures of life do not become stress within your soul that can lead to sin or further sinning. To be able to apply these PSD’s you must be in fellowship with God and filled with the Holy Spirit. Confession of sin provides that for you, as discussed above. Regarding problem solving, you have to learn to handle your own problems through the application of Bible doctrine, not through counseling from others. There is no problem in the Christian life you cannot personally handle from application of doctrine. But this requires knowledge of God’s Word and spiritual growth to the point of Spiritual Self-Esteem. In addition, without Rebound as the basic PSD, it would be impossible to recover from Christian degeneracy.
Without rebound, sooner or later all believers enter into the pattern of implosion, explosion, reversion, and/or Christian degeneracy. Some of the reasons why we need the Rebound Technique include avoidance of the characteristics of Christian degeneracy:
- Becoming an enemy of the Cross, Phil 3:18.
- Becoming the enemy of God, James 4:4.
- Becoming a hater of God, John 15:23.
- Becoming double-minded, James 4:8.
- Becoming anti-christs, 1 John 2:18, 22; 4:3; 2 John 7.
- Becoming carnal, Rom 8:7; 1 Cor 3:1-2.
- Becoming a disciple of the devil, 1 John 3:8, 10.
- Drifting off course from grace, Gal 5:4.
- Falling from grace, Heb 12:15.
- Becoming a tortured and unstable soul, 2 Peter 2:7-8, 14.
- Becoming shipwrecked, 1 Tim 1:19.
Therefore, confession of sin is recovery from sin and carnality and coming under the unique power of the Church Age, which is the filling of the Holy Spirit for the execution of the spiritual life. Without confession of sin and the resultant cleansing that God provides, there is no spiritual life. When you confess your sins you are able to exercise the unique spiritual life of the Church Age, which includes the ability to exercise your Royal Priesthood and Royal Ambassadorship inside of God’s plan for your life.
The plan of God for your life is executed in a state of non-sinning called the “filling of the Holy Spirit.” Since we all fail, none of us can execute God’s plan, will, and purpose for our lives unless we get back into fellowship with God. Without rebound as the number one PSD, it would be impossible to learn and use the other PSDs of God’s plan.
We can rebound and start our recovery at any point, yet without rebound it would be impossible to be filled with the Spirit and learn doctrine. Without learning doctrine, you cannot fulfill the principle of post-salvation renewing of your mind, Rom 12:2.
In conclusion, there are three results of Rebound: 1) Recovery of the filling of the Spirit, 2) Restoration of your fellowship with God, and 3) cancellation of the bad repercussions of sinfulness and the conversion of suffering for discipline into suffering for blessing.
2) “For we ourselves also forgive everyone who is indebted to us.”
“Forgive” here is also APHIEMI, but in the Present, Active, Indicative that means, “let go, leave, to disregard, leave behind, dismiss, divorce, cancel, pardon, remit, forgive, or abandon.” Here it means that we are to “forgive others for the sins or wrong they committed towards us.”
The ones we are to forgive are, “everyone,” PAS, “who is indebted,” OPHEILO, “to us,” HEMEIS.” This means that we too should be forgiving people of the sins they have committed against us. The genesis of this principle is the forgiving of a financial debt someone has towards you, like in the year of Jubilee. Therefore, as God has forgiven us of our sins, the believer should do likewise in acting towards others. In the Parable of the Unmerciful Servant, Mat 18:23-35, the condition of receiving forgiveness by giving forgiveness illustrates this petition. If you expect mercy from God for your sins, you should be merciful towards others.
Here, we see that the principle of legal pardon is no different from the principle of personal pardon and forgiveness. This means that if someone asks for your forgiveness, and in honor you forgive them, then integrity and loyalty to doctrine demands that you also forget whatever was done against you, and that never again do you recall this in your mind or penalize the individual for it, that is true and Godly forgiveness, Cf. 2 Sam 12:13; Psa 51:1; 103:12; Isa 38:17; 43:25; 44:22; 55:7; Jer 50:20; Acts 3:19.
Psa 103:12, “As far as the east is from the west, so far has He removed our transgressions from us.”
Isa 43:25, “I, even I, am the one who wipes out your transgressions for My own sake, and I will not remember your sins.”
Isa 44:22, “I have wiped out your transgressions like a thick cloud and your sins like a heavy mist. Return to Me, for I have redeemed you.”
Acts 3:19, “Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord.”
Believers are not forgiven because they forgive others, but because of God’s grace. Yet, to receive God’s forgiveness for Experiential Sanctification, we must also have a heart of forgiveness towards those who are indebted to us or have sinned against us. This is a condition for receiving God’s mercy and forgiveness experientially according to Mat 5:24; 6:14-15; 18:21ff.; especially vs. 35; Mark 11:25. The reason this is so, is because having “un-forgiveness” is a sin. If you do not forgive others, especially when they ask for your forgiveness, you are sinning and remaining in your sin. If you remain in a sinning state, any prayer you offer up to God, including the confession of your sins, goes unheard and unanswered directly because you are out of fellowship with Him, and therefore your sins are not forgiven experientially. Therefore, in order for our prayer for the experiential forgiveness of our sins / debt to God to be answered, we must first forgive others of their sins towards us, so that we do not carry sin within our hearts.
This is the same picture, and same lesson, as taught in John 13:5-16. The Lord washes the dirt we pick up in our daily walk, (our sins), off our feet when we confess them to the Father. And, as our Lord said in vs. 15, we should do the same, which means that we are to forgive the sins of others that are committed against us. This is in line with our Lord’s “template” for prayer, and we are able to do both, (confess our sins and forgive the sins of others towards us), because of the Union/Position we have in Christ based on His completed work upon the Cross.
John 13:14-16, “If I then, the Lord and the Teacher, washed your feet, (forgave your experiential sins) you also ought to wash one another’s feet, (forgive others of sins they committed against you). 15For I gave you an example that you also should do as I did to you. 16Truly, truly, I say to you, a slave is not greater than his master; neither is one who is sent greater than the one who sent him.”
Therefore, we see the principle of our feet being washed by our Lord, which equates to the experiential forgiveness of our sins, as all sin that we commit is against God, which He forgives. In turn, we too are to forgive others of the sins or wrongs they have done toward us. We are to have a heart and experience of forgiveness towards others, just as our Lord has towards us.
Remember that Matthew’s record of Jesus’ teaching on this prayer includes Mat 6:14-15, “For if you forgive others for their transgressions, your heavenly Father will also forgive you. 15But if you do not forgive others, then your Father will not forgive your transgressions.”
These passages reemphasize vs. 12, and Luke 11:4. It tells us that we must be sure we are not allowing unforgiven sins, trespasses, transgressions, or false steps to mar our fellowship with God or others. Relationship with others affects relationship with God and vice versa. The Bible everywhere teaches that a person cannot be right with God and have a wrong attitude toward others.
Luke 17:3-4, “Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.”
We cannot expect the continued cleansing of the blood of Jesus promised in 1 John 1:7, if we retain malice in our hearts or if we harbor resentments and grudges. A refusal to forgive cuts the believer off from the grace of God.
Mark 11:25, “Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions.”
This passage concludes further lessons Jesus taught about prayer where He placed three conditions on effective petitions before God; all having to do with trust.
1) Pray without doubting God’s power or goodness to accomplish what you ask, vs. 23.
2) Pray with an acceptance that God’s power and goodness has accomplished what you ask, vs. 24.
3) Pray with all grudges against others removed through forgiveness, vs. 25.
The third is given because when we have a heart of un-forgiveness towards and disharmony with others, our prayers are hindered. But, with forgiveness and good fellowship with others, our prayers are effective and glorifying to God.
Eph 4:32, “Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.”
God’s forgiveness, when properly understood, should be the motivation for our forgiveness of others. The pattern for such forgiveness is found in Isa 43:25, “I, even I, am He who wipes / blots out your transgressions for My own sake, (because of His honor and integrity). Furthermore, I will not remember your sins.” This pattern of forgiveness is applied by the believer as part of the Royal Family Honor Code.
Col 3:12-13, “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; 13bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.”
“Bearing,” is the verb ANECHOMAI that means, “to bear with, to put up with, to tolerate, or to have patience with someone.” This is the habitual mental attitude the believer should have towards others.
“Forgiving” is the verb CHARIZOMAI that means, “to graciously forgive, to pardon, to release from payment, to give up resentment, to excuse a guilty party, or to forget an offense,” in the sense of never bringing it up again not even to discuss it. Both words are in the Middle Voice, which means it is for our own benefit that we tolerate and forgive others, i.e., we are blessed as a result.
We can forgive because we have been forgiven through the atoning work of Jesus on the Cross. Forgiveness so freely and graciously extended to us can now be graciously and freely extended to others. This describes the winner believer. He is tender-hearted and forgives others on the basis of the fact that God has forgiven him, as noted in Eph 4:32 above.
Remember that prayer finds its contextual connection in the fact that God’s temple, which is what we now are, is to be “a house of prayer for all nations.” Jesus is such a temple, Heb 7:25, “Therefore, He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.” And we are to be such a temple extending the same forgiveness that we have received from the God we call Father. By means of the temple named Jesus that we are a part of, we too are to extend forgiveness towards those who are unearning and deserving of our forgiveness because of the love and compassion of God in us.
Mat 5:22-24, “But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. 23Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, 24leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.”
God did not wait until we changed our ways and became better people to forgive us. Rather, God forgave us when we were still in our sins, 2 Cor 5:19; Eph, 1:7; 2:1-6, and it was that forgiveness that brought us to repentance and a new life. Therefore, we should bring the same forgiveness to others, Gal 6:1.
Eph 2:5, “Even when we were dead in our transgressions, HE made us alive together with Christ, (by grace you have been saved).”
Gal 6:1, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.”
This reminds us of our Lord’s teaching in Luke 6:27-38, about turning the other cheek, not repaying evil with evil, and pardoning / forgiving so that we will be pardoned / forgiven. There, “pardon” is the Verb APOLUO that means, “release, let go, send away, dismiss, etc.,” which are synonymous terms for “forgiving” found in APHIEMI and CHARIZOMAI.
In addition, in James 5:13-16, in the early church, they were filled with judging, gossiping, and unforgiving. It caused all kinds of division, resentment, and sickness. In James’ instructions, they were told to forgive each other and reconcile so that these things would be corrected and they would be healed. The confessing of sins to one another is not a general principle for all of your sins. It means that if you sin against a brother or sister, you should confess that sin to them and ask for forgiveness to be reconciled to them, and vice versa. In that scenario, the offended party must forgive his brother or sister and be reconciled with them in love.
This is not the, “I’ll give you one more chance” scenario that is so common with people. In that scenario, you are holding on to the past sins of another that should be forgotten and not held against them, as we are to forgive our brothers and sisters seven times seventy (490) times in one day; which means an infinite amount of times.
Luke 17:4, “And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.” Cf. Mat 18:21-22.
When people harbor bitterness, anger, resentment, indignation, implacability, or un-forgiveness, they do not know God. And that is the real problem. It is through occupation with the Lord Jesus Christ that we develop a capacity to forgive. And this means the ability to forgive yourself for the things you do and forgive others for the things they have done to you.
Therefore, if we forgive others of their sins or wrongs committed against us, God will forgive us of our sins when we ask for forgiveness. As such, we will be able to experience fellowship with God, be benefited by having our prayers heard and answered, and have great fellowship with others as we truly love much and are loved by God and man.
3) “And lead us not into temptation,” KAI ME EISPHERO HEMEIS EIS PEIRSAMOS.
Mat 6:13a has, “And do not lead us into temptation.” The Greek is identical to Luke’s.
This petition to “not lead us” is in the Aorist, Active, Subjunctive of Prohibition of the Verb EISPEHRO that means, “to bring or lead.” It is a compound word using EIS that means, “into,” giving direction, and PHERO that means, “bring or carry.” With the negative ME, it is a request of prohibition “not to be brought or carried in.”
The thing desired not to be brought or carried in is “into,” EIS, “temptation,” PEIRASMOS, πειρασμός that means, “temptation, testing, or experience.” It is a rare word in classical Greek, yet has some interesting connotations. In one case, it is used to indicate medical experiments, (probably why Luke uses it), and in another it is synonymous with “danger” or “risk.” It typically refers to the tempting of humanity to do wrong, as Satan tempted Jesus, cf. Mat 6:13; Luke 11:4; 22:28, 46; 1 Cor 10:13; Heb 2:18; 1 Peter 1:6; 2 Peter 2:9; James 1:2-4, 12; Rev 3:10. Sometimes it also refers to the “testing” of God by man, and more specifically, His chosen people, Acts 5:9; 15:10; 1 Cor 10:9; Heb 3:8-9. The latter is not in view in this passage.
In ancient days, “temptation,” did not always have a negative connotation as it does today. It many cases it meant a testing or proving of one’s character. Therefore, in application here, temptation may signify probing to ascertain character and virtue, as in the book of Job; Mat 6:13; Luke 4:2; John 6:6; 2 Cor 13:5, or to reveal weakness and evil, as in Gal 6:1.
A key word here is EIS, “into.” It means into the depths or throws of temptations, which means “sin.” It does not say, do not lead us to be tempted. It says, “into” temptation, which means the negative effect of temptation, sin. Therefore, in our passage, it is a prayer for the believer to avoid sinning, the negative result of temptation. It does not have the idea, “do not tempt us,” because God cannot tempt or be tempted, James 1:13.
James 1:13, “Let no one say when he is tempted, ‘I am being tempted by God’; for God cannot be tempted by evil, and He Himself does not tempt anyone.”
Instead, it is a petition for God’s guidance to avoid temptation’s effect that Satan intended it to have in our lives that causes us to sin. Therefore, this could read better as, “Do not let us be carried away into temptation,” that is, “Do not permit us to succumb to temptation,” or “into temptations do not let us be carried away.”
Matthew’s Gospel makes that clearer with the second part, “but deliver us from evil,” ALLA RHUOMAI, (save, rescue, or deliver), HEMEIS APO HO PONEROS, which should be translated “deliver us from the evil one, (Satan),” because it has the article before PONEROS, indicating this is the great tempter, Mat 4:3; 1 Thes 3:5. Later manuscripts of Luke’s gospel added that phrase, yet it is not in the originals of Luke.
Mat 4:3, “And the tempter came and said to Him, “If You are the Son of God, command that these stones become bread”.”
1 Thes 3:5, “For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain.”
In addition, this is not a petition to “not be tested by God,” as God allowed Job to be tested to ascertain his spiritual growth. As such, testing is a means of spiritual growth, it is a means of development, and it is inevitable. Testing being suffering, pressure, adversity, etc., this prayer is then a petition so that when testing does comes, we are not overcome by it and succumb to it.
It is a petition with the desire that we are not helpless, useless, or hopeless, when temptation comes and therefore, we do not fall apart. The whole point is not the concept of being led by God into something such as temptation but actually the Greek is talking about when we are under pressure we do not want to be carried away by it. Instead, we want to be able to stand up under pressure. So this is a prayer to be able to stand up under pressure in a manner which is glorifying to God. When pressure comes, we do not want to fall apart, we do not want to move into a “panic palace.” When adversity comes: pressure, trial, heartache, catastrophe, etc., we want to have the same peace, the same happiness, the same power we have at any other time. As such, this petition does not even come close to leading into temptation.
We want to be able to stand in pressure and this means to stand on what God has provided without sinning, i.e., being confused, becoming frantic, worrying, etc. This petition is simply a petition which says: “Lord when the suffering and the pressure comes, I want to be spiritually sustained by You and Your Word. I want to be able to stand up under it with what You have provided for me.”
As such, we want our condition and attitude when pressure, catastrophe, heartache, or difficulty come to be one of calmness, thoughtfulness, relaxed, having inner peace, joy, happiness, and stability, with no anxiety, fear, or falling apart. You and I, as believers in Jesus Christ, cannot serve the Lord if we fall apart under pressure, God cannot use us if we fall apart.
Jesus gave this command to his disciples in Luke 22:46, “And said to them, “Why are you sleeping? Get up and pray that you may not enter into temptation”.” This type of petition is central to the prayer which He taught them in Mat 6:13 and Luke 11:4.
Therefore, this prayer is another way of petitioning God for a “way of escape,” 1 Cor 10:13; cf. Rev 3:10, from temptations from the Tempter himself, which He promises. As such, God rescues the faithful from temptation, 2 Peter 2:9, which temptations are only temporary, 1 Peter 1:6,
1 Cor 10:13, “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.”
2 Peter 2:9, “Then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the Day of Judgment.”
As such, God does not allow His own to be tempted above what they are able to bear, 1 Cor 10:13, and for every crisis His grace will be sufficient, 2 Cor 12:8-9.
2 Cor 12:8-9, “Concerning this I implored the Lord three times that it might leave me. 9And He has said to me, “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.”
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If you would like more information on this subject, you may watch/listen to lesson:
#20-015, 20-016, 20-017
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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!