Fastings and Prayers

 “[Anna] did not depart from the temple, but served God with fastings and prayers night and day.” —Luke 2:37 (nkjv)

God. In Luke 2:37, we learn that Anna served God with “fastings and prayers.” To fast is to go without food, right? Well, not exactly. Going without food is just an expression of fasting. The Aramaic word used for “fastings” is tsom (םוצ), which is identical to the Hebrew word tsom (םוצ). The Greek word used in this verse is nesteials, and the Septuagint* (the Old Testament translated into Greek) uses the word nesteials for the Hebrew word tsom (םוצ). The Aramaic word tsom (םוצ), with its Hebrew equivalent, does offer some insight. In its Semitic form, the Aramaic and Hebrew word tsom (םוצ) has the idea of submitting the very necessities of one’s life in order to receive some knowledge. 

In ancient times, the term was used for a soldier who gave up his life to be recognized by one of his gods and receive the knowledge of the gods. In the biblical context, it means to submit to God’s will in order to bring about a transformation through the revelation of His hidden knowledge. That is the very essence of fasting. It is why going without food, the very basic necessity of life, is one of the most common expressions of fasting. But there are other ways to fast.

Anna lived a fasted lifestyle. She continually stayed in the temple, denying herself fleshly desires to pursue God’s will. This was called a service to God.

The meaning of prayer in the Greek, Aramaic, and Hebrew is not only prayers of petition, but also intercessory prayers—prayers of petition for others rather than oneself. Anna continually remained in the temple living a life of fleshly denial and interceding for others day and night. That also is called a service to God. It was not being a prophetess that was called her service; it was her “fastings and prayers.”

- Chaim Bentorah & Laura Bertone, Hebrew Word Study , Vol 2.

The Lord's Prayer Leads to Theological Reflection

A prayer is always also a theological statement and a tool for theological instruction. Not only serving as a means for communicating with God, prayers are vehicles of theology informing those who pray. Prayers therefore were always a component of catechetical instruction. This is true also of the Lord's Prayer. Having been learned and internalized, the Lord's Prayer leads to further theological reflection. This is how the instructions on prayer, in which the Prayer is now embedded, came about, a process that continued into church history and the history of theology down to the present. If, as already pointed out, the Lord's Prayer stands in the middle of the SM, this prominent location is not an accident.

- Hans Dieter Betz, The Sermon on the Mount,1995

Prayer Develops An Intimate Personal Relationship with God

Matthew 6:9–10 convincingly shows that one should not pray primarily in order to receive goods and services from God but to render service to God. Prayer is not first and foremost an exercise to vindicate the disciple’s causes, meet the disciple’s needs, fulfill the disciple’s desires, or solve the disciple’s problems. Rather, one’s priority must be the promotion of God’s reputation, the advancement of God’s rule, and the performance of God’s will. These three petitions are essentially one expression of burning desire to see the Father honored on earth as he is already honored in heaven.

- David L. Turner.

If God knows what we need, why bother praying? 

Because prayer is not like sending an order form to a supplier. Prayer develops an intimate personal relationship with an abundantly loving God, who also happens to know us deeply. His knowledge of us should encourage us toward confident and focused prayer. A child may feel an immediate need for candy; a parent considers the child’s long-term needs. Stretch that parent’s concern and perspective to an infinite dimension, and there you find God’s loving care.

Prayer does not beg favors from a reluctant shopkeeper. Prayer develops the trust that says, “Father, you know best.” Bring your requests confidently to God.

- Barton, B. B

The Lord's Prayer

 The Lord’s Prayer is a part of the Sermon on the Mount. Here Jesus teaches principles that characterize the radical kingdom he announces and the attitudes and behavior that characterize those who participate in it.
 
And so, Jesus teaches a kingdom prayer. He establishes the standards of good practice for his followers first through negative examples that teach them how they should not pray (vv. 5–8), and, second, through a model prayer that teaches them how they should pray (vv. 9–13: Οὕτως οὖν προσεύχεσθε ὑμεῖς. The context suggests that the imperative in v. 9 is best taken as a customary present, expressing a habitual action. Contrary to those whose prayers are habitually self-promoting, those whose prayers follow Jesus’s model cultivate a different habit.

This kingdom prayer has six petitions, grouped in two sets of three. The first set presents requests about God: three clauses, each [p. 21] with a third-person, aorist imperative verb, followed by a noun modified by a second-person possessive pronoun (vv. 9–10). The imperative is a natural choice in prayer, because it is the verbal form normally used when someone of lower status communicates to a superior.1 The second set of petitions presents requests about human needs (vv. 11–13). Each of these petitions contains a first-person, plural pronoun, and the second and third petitions are connected to the previous one by καί (“and”) to form one long sentence.
 
Our English translations may lead us to think that the first petition is a statement or declaration (i.e., “hallowed be your name” = “your name is holy”). We have seen that the Greek verb, however, is not an indicative but an imperative that expresses a petition. It is a request to God that his name be treated as holy because at the present time it is not always so. Essentially this is a plea for the coming of God’s kingdom, which Jesus says has drawn near (4:17). The second request articulates this plea: “May your kingdom come!”
 
The third request extends the plea for God’s kingdom to come in its fullness. Its word order in the Greek is illuminating. The emphasis is on the first clause, “as in heaven.” God’s will is done in heaven in a way not yet done on earth. The point is not simply to pray that God accomplish his will, but that God accomplish it on earth as it is [already done in heaven].
 
Through repetition and variation, the first three petitions ask God to realize his kingdom in all its fullness. Yet it is not a passive prayer. It is not a request that God act while human beings wait and watch. This kingdom prayer orients Jesus’s followers to the present revelation of God’s future reign. As a result, we may live in this kingdom by promoting God’s person, will, and ways rather than our own.
 

-  J. Scott Duvall, Devotions on the Greek New Testament: 52 Reflections to Inspire and Instruct

 

病痛中的祷告

…...我不能单从这个病来论断我的生命，或不能单单通过这个病来察看我生命。对，我患了末期病，不过我仍然是个丈夫、父亲、祖父和牧者。而且，在处理这个病的过程中，我不经意放弃了这些角色。这是我重拾它们的时候。现在我祈祷，“神啊，提醒我，有其他东西比这个病更重要。
 
有些人以为平安就是没有冲突和争斗。其他人认为平安是没有没有烦恼和困难。不过，这并非圣经中平安的概念。平安是与神、与其他人及与你自己的整全状态(wholeness)。它是在这一刻成为神希望你处于的状态。你可以在冲突中有平安，你可以在烦恼中有平安。面对末期病的时候，你可以有平安。如可可以？单单祈求神赐给你。当中有着我不能解释的奥秘，就是神确实会在苦难中赐予平安。神的脸转向我们，平安便会临到。而我知道就算我在苦难中，神的脸也向着我，我为此感恩。
 
患病、疾病和健康是生命周期的所有部分，这些是我们每一个会面对的事情。生命不总是常常美好，生命也不总是常常糟糕。生命是好与坏、疾病与健康、笑与哭的混合。那么，我学了什么？在生命美好时，感谢神。在生命糟糕时，求神帮助你。在患病时，祈求医治。在健康时，为此感谢神。
 
我每天学习在身处的景况中感恩。我有很多事情要谢恩。因为我平常是颇悲观的，所以对我来说，学习谢恩更是无比重要。我常常集中看事情有多坏，而忽略事情有多好。我正尝试更加集中看事情好的一面，并为此谢恩。
 
选择生命是每天作选择去改善生活，而不是垂死。 

 - Edward G. Dobson, Prayers & Promises: When Facing a Life-Threatening Illness

《诗篇》

《诗篇》流露的情感是这么的多姿多彩，它的格式自然也变化多端，各有其心境与风味。

其中有宣召诗，呼召听众同来赞美上帝，邀请我们“向耶和华歌唱”。这种诗歌常用于敬拜前的宣召。诗的内容告诉我们为何要赞美上帝：赞美上帝的创造，上帝在历史上大能的作为，上帝赐给敬拜者的好处。这种诗歌通常以欢呼结束，在上帝面前有着不可言喻的喜乐。

第二种是感恩诗。开始也是赞美，然后回顾过去一段悲痛之情(受伤的情感或已痊愈，或正在医治中)。这些诗有属个人的，也有整体的。结语通常是“耶和华垂听了我”、“将我从祸坑中救出来”，或其他类似的话。诗末所表达的是一种胜过痛苦忧伤的喜乐。

第三种是向上帝求救的哀歌，为数不少。诗人一开始就呼求上帝，将惶恐不安的问题一股脑儿地向上帝倾诉。然后他向上帝恳求具体的帮助，甚至还列出为何上帝应介入的原因。在确信上帝会垂听并应允后，诗人以许愿结束祷告；这许愿大部分是保证要更加感谢赞美上帝，更加热切地为他活。这类诗歌有些是私人性的(呼求疾病得治、沉冤得雪)，有些是整体性的(求上帝保守国家免受敌人侵害或战败)。后者结束时，通常会再次申明上帝必如往常一样会保护他的百姓。总的来说，哀歌或乞求的诗歌约占《诗篇》三分之一以上。

第四种是信心的凯歌，虽然强敌当前，困难重重，似乎上帝不再眷顾，但敬拜者仍然信心坚固，他安息于上帝里面，全然信靠。这些诗歌虽有哀叹，但诗人内心的平安却使他胜过眼前的困境。

第五种是记念诗，缅怀上帝在过去(特别是出埃及时)所施行的大能。回顾建国之时所蒙的恩，诗人很自然地涌出赞美。这些诗歌记满了上帝大能的作为，并邀听者：要向他唱诗歌颂，谈论他一切奇妙的作为。(诗105:2) 叙述上帝的作为就是赞美他，因为这些诗具体说明上帝是怎样恩待他的百姓。《诗篇》136篇，每一节后面都有句赞美的话：“他的慈爱永远长存。”

第六种是朝圣诗，是以色列人庆祝特定宗教节日时所咏唱的诗歌。上帝吩咐摩西，以色列男人每年必须上圣殿三次：逾越节、五旬节、住棚节，这三次都是为欢庆上帝以往的美善和赐福。朝圣旅程的高潮之一就是惊见圣城的那一刻：“万军之耶和华啊，你的居所何等可爱！”(诗84:1)不论在旅途上或在圣城内，朝圣者都在唱赞美感恩的歌。

第七种是智慧诗，指点听者分辨愚昧邪恶与智慧敬虔之路。《诗篇》第1篇就开宗明义教导我们，要明智地活在上帝面前的重要功课：不从恶人的计谋，不站罪人的道路，不坐亵慢人的座位这人便为有福。

- 侯士庭，《转化生命的友谊》, 遨游旧约（下）

Praying Hands

阿尔布雷特·丢勒的名画《祷告的手》，其背后蕴含着两个好朋友的故事。

据说1490年有两位新进的艺术家，他们是好朋友，其中一位是丢勒，另一位是耐斯坦。当时两人的生活相当穷困，为了成为艺术家，必须充分利用时间干活维生。然而工作的辛苦和忙碌，影响了他们的艺术训练。

面对困境的无奈，他俩抽签决定一人去谋生赚钱，支持另一人到艺术学校进修。丢勒中签，得以随名师习艺，耐斯坦只好更加辛苦地挑起养活两人的担子。

日后丢勒达成梦想，成为相当有名气的艺术家，这时他已有能力支持耐斯坦去进修学画。然而，令丢勒大为震惊的是，他发现耐斯坦在吃重的工作下已使双手扭曲变形。耐斯坦不可能成为艺术家了，他为了信守和朋友之间的约定，牺牲了自己的艺术前途。

有一天，丢勒看见耐斯坦合起双手，屈膝跪下祷告，扭曲的双手象征着爱的祭献给上帝，丢勒将眼前所看到那象征祷告意义的一幕，立刻画成素描。自此以后，那幅象征代祷意义的杰作，不断提醒我们：祷告与友谊彼此相属。然而，更美的是，听我们祷告的那位，他的双手也曾为我们被刺穿。

——侯士庭，《转化生命的友谊》，18-19。

Darkness v.s. Glory

Psalm 33:12 Blessed is the nation whose God is the Lord, the people whom he has chosen as his heritage!

Exodus 15:11“Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?

Your Word says that before the Lord Jesus comes, the world will become darker and darker—as it is now. Father, help me to be perfect before You. Keep me away from the entanglements of sins and ignite Your light within me. Remove the darkness inside me as I open my heart to You.   Shine Your truth upon me so I can confess my sins and repent wholeheartedly. Lord, cleanse me of all unrighteousness so that my prayers are counted before You.

Lord, thank You for paying the price for my Sin on the cross. Thank You that I could approach Your throne full of confidence, to receive mercy and grace. I praise You, lifting up Your Holy Name full of joy!  All glory be unto You!  In Jesus’ Name, Amen!

Prayer Directs Your Goals

Reorientation and goal setting do not need to be cold and calculating as some suppose. Goals are discovered, not made. God delights in showing us exciting new alternatives for the future. Perhaps as you enter into a listening silence the joyful impression to learn how to weave or how to make pottery emerges. Does that sound too earthy, too unspiritual a goal? God is intently interested in such matters. Are you?
 
Maybe you will want to learn and experience more about the spiritual gifts of miracles, healing, and tongues. Or you may do as one of my friends: spend large periods of time experiencing the gift of helps, learning to be a servant. Perhaps this next year you would like to read all the writings of C. S. Lewis or D. Elton Trueblood. Maybe five years from now you would like to be qualified to work with handicapped children. Does choosing these goals sound like a sales manipulation game? Of course not. It is merely setting a direction for your life. You are going to go somewhere so how much better to have a direction that has been set by communion with the divine Center. 
 

-  Richard J. Foster, "Celebration of Discipline: The Path to Spiritual Growth”

Praying "In His Name"

 Our first inclination usually is to pray in a way that fits with what we think is best, or according to the results we desire. For example, if we are in pain, or receive an unfavorable diagnosis, we will usually immediately pray for God to take away the pain or completely heal whatever is ailing us. We pray for our circumstances to change.
 
It is not wrong to pray for these things, but it would be better to pray something like this:

 
Lord, I know you have a purpose for everything you bring into my life, and my prayer is that you would be glorified in whatever way seems best. Please teach me what you want me to learn from this so that my faith will grow. Please help me to see what your sovereign purposes might be, so that I may rejoice in your plan and rely upon your grace. But Lord, if it would be pleasing to you, I do ask that you would bring relief from this pain and healing from this hurt, for this is my desire. Either way, I trust you and I pray that your will be done. I ask this in Jesus’ name. Amen.

This, I believe, is a healthy way to pray. It may not be perfect (I am growing in my understanding of how to pray), but it does display trust, teachableness, and reliance upon God. It also seeks to humbly accept his sovereign plan, whatever that may be. At the same time, there is no hesitation to ask God for the desire of your heart, knowing that if God’s answer is no, or not yet, God will give sufficient grace to meet the challenge.
 
Our goal in prayer is to see God glorified no matter what. Our goal is to see things his way, so that our will aligns with his. And once this happens, our prayers are filled with power. They will be answered, and with confidence we can say, “We know that we have the requests that we have asked of him” (1 John 5:15). This, my friend, is what it means to ask “in his name.”

- Eric J. Bargerhuff, The Most Misused Verses in the Bible, 2012.