Righteous Prayer Focuses on the Honor of the Father, Part 2

Hi, this is the Human Proclaim podcast, The Messages of John Fonville. You're listening to season 4 called Pray This Way: The Divine Pattern of Righteous Prayer. Here is message number 4 in the series called Righteous Prayer Focuses on the Honor of God the Father, Part 2. To understand the Lord's Prayer, You have to understand the Sermon on the Mount. And so that's the context which we have.

We're looking in Matthew chapter 6, verses 5 through 15. Just quickly, by way of review, to give you some context, in Matthew chapter 6, verses 5 through 15, Jesus is. contrasting two fundamentally different ways that we can pray. And so in verses five through eight, he condemns unrighteous prayer. We saw last week that Jesus is teaching us a very fundamental lesson that we have to take into consideration and think about.

He's teaching us that how we think about God, which is our theology. How we think about God determines how we relate to God in prayer. That's our practice.

So, theology has everything to do. With your daily practice as a Christian. The problem with the scribes and Pharisees' practice of prayer, their spiritual disciplines, was their theology. Their theology was based on a distorted understanding of God as Father.

So, the manner of their prayer, showy outward religion. And the motive of their prayer, praise of man. Was based upon the fact that they did not know God as their heavenly Father. Let me just quickly give you an example from the Gospel of John to give you some context. In John chapter 8, Jesus is interacting with the scribes and Pharisees.

And in his interaction, he indicts them for their willful ignorance of his father. I want you to listen to what Jesus says. He says in verse 19 of John chapter 8, He says, you know knowledge, theology. You know neither me nor my father. If you knew me, you would know my father also.

In verse 27, as John is reflecting on Jesus' interaction with the scribes and Pharisees, he ends with his commentary on his interaction with them. And here's how John summarizes Jesus' interaction. He says in verse 27, They, that is the scribes and Pharisees, they did not understand that he, Jesus, had been speaking to them about the Father.

So, in contrast to the unrighteous prayers of the scribes and Pharisees, Jesus commends to us a pattern of righteous prayer, which is based on on the knowledge of his Father.

So that brings us to the Lord's Prayer. In chapter 6, verses 9 through 13, we have this divine pattern. Which is commonly referred to as the Lord's Prayer. And listen carefully: this divine pattern that Jesus gives to us. Focus is on six major themes of righteous prayer.

Six major themes. And every one of those six major themes centers on God the Father. These six major themes that Jesus gives us about true, righteous, genuine prayer. Reveals to us the true character of our Father in heaven. And it also shows how the fathers adopted children.

Pray to their Heavenly Father. Because Those who are adopted sons of the Father are in the beloved Son himself. Therefore, what you are becoming in prayer is like how Jesus himself related to his Father in prayer. Later, when we finish with the Lord's Prayer, we're going to have two more parts to prayer. And one of the reasons we have prayer and the prayer exists is because God is a Trinity.

Prayer would not exist if God was not eternity. And what we see happening here is that Jesus is teaching us how to relate to his Father exactly how he did, minus confession of sin, of course.

So here's the first theme: righteous prayer focuses on the knowledge of God, his Father. This form of address, our Father, is intended to encourage us to pray. Second, righteous prayer focuses on the honor of the Father. He says, Our Father in heaven, and then the first petition or scription: hallowed be your name.

So, righteous prayer focuses on the honor of the Father. Hallowing God's name is the chief end of your prayer life and your whole life. The Westminster Confession of Faith in question 1 says man's chief end is to glorify God and to enjoy him forever. And I want you to notice how Jesus teaches us right here in the Lord's Prayer how to accomplish that chief end. He tells us how this happens by taking prayer and he begins this divine pattern in prayer by rooting righteous prayer in the highest privilege of the gospel, namely adoption.

Our father And then when He says this good news of the Spirit of adoption informs our understanding of our Father in heaven, we will be motivated to pray for His honor and glory. To put it another way, hallowing God's name, praying this first petition, which is fulfilling our chief end for our existence. has its foundation, Jesus teaches us, in the Gospel. Which faith, our faith, embraces the gospel. And so, hallowing God's name, praying this petition cannot be realized apart from the gospel.

Because the priority of the Father's honor is set in contrast in the Sermon on the Mount to this self-regarding, self-promoting, showy, hypocritical, works-based religion of the scribes and Pharisees' prayer life.

So last week, I said I wanted to give you three ways that we honor the Father's name. I want to come back to that this week. Last week, the first thing that we looked at was to honor the Father's name, we should never think of him as exceedingly harsh. That's how the scribes and Pharisees thought of him. The gospel, in contrast to that, reveals to us that our Father in heaven.

That his glory, that his honor, that hallowing his name is bound up in the fact that he's gracious to sinners who break his law. And we know that's a fact because Jesus perfectly reveals to us the Father. And that's what Jesus did. He forgave sinners who broke his law. And that's what the Father does.

Because John chapter 1 verse 18, John says that Jesus has perfectly revealed God the Father. No one has ever seen God, the only God who is at the Father's side. He has made him known.

So to address God as our Father in prayer is to put forward the name of Christ. How we know the Son determines how we know the Father. Second, this week I want you to see that to honor the Father's name in our theology, we should never think of him without the highest of reverence. When Jesus said, pray this way, hallowed be your name, the first century Jewish audience that heard Jesus teach this at the Sermon on the Mount would have immediately understood the implications of what he was talking about. This is what they would have been thinking.

Hallowing God's name. is the most characteristic feature of our ethical system. And along with its opposite, profaning the name. Jewish first century audience would have thought like that immediately when Jesus gave this petition. To Jesus' first century Jewish hearers, their thoughts would have been driven immediately to the third commandment.

You shall not take the name of the Lord your God in vain. For the Lord will not hold him guiltless who takes his name in vain.

Now listen. When Jesus condemns the scribes and Pharisees' prayer life here in the Sermon on the Mount, He's saying to everyone present These scribes and Pharisees listening to me preach to you today are guilty of breaking the third commandment. Could you imagine have been there on the Sermon on the Mount and seen the religious community's face when Jesus said that? They're taking the names Lord in vain. And so by taking the names Lord in vain, by breaking the third commandment, Jesus is saying you're also guilty of breaking the second commandment, which is distorting the image of God, because you have distorted the image of my Father to all these pitiful sinners who need blessing, not cursing.

Because you're erecting an idolatrous understanding of the Father to these sinners who need forgiveness, not judgment. It's no wonder that the Jewish religious establishment were infuriated with Jesus when he got done teaching all the time and they wanted to kill him. Right? Because he was saying. He was saying to them, you Are you guilty of breaking the most characteristic feature of your ethical system?

You don't hallow God's name, you profane it. That's a serious indictment.

Now under the old covenant, the Mosaic covenant, hear me carefully, not the new covenant. We are not under Moses. Jesus fulfilled the Mosaic covenant for us, but listen carefully. Under the Mosaic covenant, the old covenant, which the audience was still under when Jesus gave his Sermon on the Mount. Profaning God's name was punishable by death.

Leviticus chapter 24 verse 16 says, God says in Leviticus 24 verse 16, God says, whoever blasphemes the name of the Lord shall surely be put to death. All the congregation shall stone him. The sojourner as well as the native, when he blasphemes the name, shall be put to death.

Now Jesus in the Sermon on the Mount just turns that whole thing upside down and changes the whole operation. Nonetheless, I want you to understand that God's people, Israel, when they lived under this old covenant law, possessed an acute sense of the greatness and holiness of God. In fact, a biblical scholar says that there came a time, perhaps 300 BC, when the Jews, owing to this, first their reverence for God, second, their interpretation of Leviticus 24, verse 16, which you just heard. And third, their resulting fear of becoming guilty of the sin of desecration cease to pronounce God's name.

Now, listen, I'm not advocating that we return to the practice of the Israelites. They went too far. Their response was wrong. It was legalistic, slavish. We ought not to have the slavish Fear of approaching our Father in prayer.

Because he is our Father who loves us for Christ's sake. Nevertheless, We have to keep in mind that our Father, Jesus says, is in heaven. And therefore, because he is in heaven, he should be approached with humility and reverence. That's what Jesus is teaching here. We can fail to treat God's name as holy by irreverent, shallow prayer.

John Calvin says nothing is more contrary to reverence for God than the levity that marks an excess of frivolity devoid of awe. I like that. J.I. Packer says it like this. It's a little more familiar.

When Christians appear goofy and shallow, one has to ask whether they have yet learned what the hallowing of God's name means. We have to understand that we can be like the scribes and Pharisees at times and entertain unbiblical thoughts and ideas of God the Father. I want to just point one out this morning because it is so prevalent in evangelical culture that I hope, at least in this church, to never hear it uttered ever again. The qualifying phrase in heaven, along with this first petition, hallowed be your name, serves is a needed correction. to a trivial, superficial, Chummy Casual address that often characterizes popular bumper sticker slogan on biblical images of God the Father.

For example. The expression Abba which is a customary title used in addressing God in prayer, has regrettably come to be understood and used popular evangelicalism to mean something like, Dear Daddy, Or a papagon. Consequently, you'll hear believers when they address God in prayer. or talk about him. They'll talk about dear daddy.

Papa God Papa, Daddy.

Now, the reason, no doubt, for these chummy, familiar phrases. is to attempt to communicate The intimate relationship that Jesus has with his Father and that Jesus came to share with us and to bring us into that intimate relationship. That's the motive. But the fact is, when you study this word Abba in the Bible. It doesn't mean daddy and it doesn't mean papa god.

Never meant it then, it doesn't mean it now. In 1998, an Old Testament scholar, a Scottish Old Testament scholar, his name is James Barr. He wrote a very definitive journal article called ABBA Isn't Daddy. And his article demonstrates that there is no evidence to support that the word Abba ever, ever meant daddy or papa, ever.

So let me just summarize very quickly his article because you need to understand this. He says, Abba doesn't communicate the babbling a small child would utter in reference to his father. In Jesus' day, he says the term Abba was the normal term used by adult sons and daughters in addressing their fathers. And so it wasn't a particularly intimate term, and it certainly wasn't confined to an infantile address by children to their father. Second, If the New Testament authors, which is Mark, who wrote the Gospel of Mark, and Paul, because you're the only two authors in the New Testament who ever used this term.

If the New Testament authors wanted to communicate the idea of daddy or papa, There was a word in the Greek language to communicate that very idea: papas. But they didn't use this word. In fact, Barr says. There is not a hint of that language in the Bible.

Nowhere do any New Testament authors or Old Testament authors use the Greek term papus. Papa, Daddy. You see, the New Testament authors are careful not to be too casual. in the way they address our Father in Heaven. Third, he says this.

Every occurrence of this transliterated Aramaic term could be Hebrew, but were to say Aramaic, Abba in the New Testament. Every instance in the New Testament, listen, is followed by the Greek. If you don't know Greek, just listen. It's followed by the Greek, hapater, which means the father. Why is that?

Because they were writing to Greek readers who didn't speak Semitic language. And so they had to give the proper meaning of what this Semitic term Abba meant. It meant the father. And so they were giving literally, listen, it was a literal rendering in Greek of the Semitic form, father. Didn't mean daddy, didn't mean papa, wasn't a childish babbling.

And so to prevent the believer's intimacy with their father from becoming an excuse for immaturity or worse, dishonoring the father's name, the New Testament always uses the Greek Interpretation hapa ter thee, father. And then here's what Barr says. He says, to use the words. Dear daddy, or to use Papa God, one would be trivializing and vulgarizing passages that utilize the term Abba. These casual addresses are nowhere commended in the scripture.

These are false images of God the Father that are not presented by the written word of God. These are not acceptable names for addressing our Father in heaven. That's what Jesus is teaching us. And so we don't want to use these infantile, idolatrous ideas to give people false images and understandings of who they're praying to. Otherwise, what we're doing is we're teaching people to address God the Father without the honor and highest reverence that is due him.

So when Jesus is teaching us, our Father in heaven, coupled with this first petition, hallowed be your name, listen to what he's teaching us how to pray. You are expressing both intimacy with your father while preserving his honor. Jesus is teaching us that prayer, that our worship, that our life is to be marked with intimacy and reverence, gladness and gravity, trust and awe, confidence and humility. We must never lose a sense of the greatness of our Father's love for us in Christ. Never lose that.

But Jesus says, never lose the greatness of his holiness. Hallowed be your name. Never ever trivialize God the Father. Both his greatness and his holiness and his majesty and his immortality, his eternality, all of who he is, greatness, stand in humility and reverential awe of this eternal God. And as you do that, approach him with the confidence of a son who is loved.

This is how Jesus is teaching us to pray. Both these realities reveal to us the Father's glory. His incomprehensible majesty and his intimacy and his nearness to his children.

So Calvin says, we should lift up our minds to a pure and chaste veneration of him, lest God's majesty become worthless for us. It is absolutely vital to understand that when we pray like this. Both with a sense of intimacy and confidence, and a sense of honor and reverence. Jesus grounds that. And our Father the gospel.

The gospel produces confidence. and reverence at the same time. Jesus is teaching us the way he addressed his father. Confidence. and yet reverence is the perfect man.

Not only do we honor God's name by our theology, but we also honor Him by our practice. Listen, when we say, Hallowed be your name, here's the second way we honor Him: we honor God. In our practice, the Heidelberg Catechism, question 122. It says, what is the first petition? Here's the second half of the answer.

It says And so likewise to order our whole life. In thought, word, and deed, that your name may not be blasphemed, but honored and praised on our account. That's our practice.

Now, again, you got to go back to the first century to understand what was going on here. When Jesus said, Pray, let your name be hallowed, hallowed be your name. The Jews of Jesus' day would have understood That Jesus is saying that disobeying God's law dishonors him. rather than honours his name. The Jews of Jesus' day, one scholar says they would have thought when they heard this, this is what they would have been thinking: scandals among God's people.

that bring dishonor on the name of God they purport to represent, are reprehensible. That's what they've been sitting there thinking at the Sermon on the Mount.

So, you cannot pray hallowed be your name with integrity if you don't value that and if you don't seek by your life to honor God with your practice. You can't pray this petition. To pray, hallowed be your name, yet not to bring honor to God's name with your life is to take his name in vain. It is to violate the third commandment. And so we hallow, we sanctify God's name by obedience, by obeying Him.

How does a son more honor his Father than by obedience, right? To obey and honor the Father with his whole life. In thought, word, and deed was the all-consuming desire of Jesus, the eternal Son of God. The perfect sun. I want you to look at Jesus, how this petition is fulfilled in his life.

If you just give a cursory reading of the Gospels, you'll see that Jesus, the Son of God, the perfect sun That his obedience and desire to honor his father was rooted in a love relationship with his father. I love relationship. John chapter 3 verse 35. The Father loves the Son. And has given all things into his hand.

John 14, 31. Jesus, I do as the Father has commanded me, so that the world may know that I love. The Father Jesus' obedience was pulled out of him by the Father loving him. And then his response was loving obedience back to the Father. It was a give-and-take relationship of love, reciprocating love.

In John chapter 7, verse 18, Jesus makes this amazing claim. Jesus says that he did not seek his own glory, but rather the glory, the honor of the one who sent him. What did the scribes and Pharisees seek? Their own honor and glory, the praise of man. What did Jesus come to seek as the incarnate Son of God?

Not his own glory, but the glory of his Father. Perfect sun. perfect obedience. Jesus says, honoring the Father is good news for you and me because every one of us in this room has failed to honor the Father. The prophet Ezekiel in Ezekiel 36, verse 22 says that Israel, who was God's firstborn son, profaned God's name among the nations.

And we, like Israel, have profaned our Father's name. We have failed to honor his name with our whole life and thought, word, and deed. We have all sinned and fall short of the glory, the honor of God. And the good news of the gospel is this, is that Jesus, as the perfect man, the perfect Son, the beloved Son of the Father, has perfectly hallowed the Father's name for us. How do we know this?

Listen to his great high priestly prayer in John 17. Listen carefully. We get a glimpse of the Trinity in conversation amongst themselves, which is where prayer comes from. And Jesus, the incarnate Son, is praying to his Father. conversing addressing his father and he says to his father john 17 beginning verse 4 i glorified you on earth i honored you on earth I hallowed your name on earth.

Having accomplished the work that you gave me to do, I was a perfectly obedient son. Verse 6: I have manifested your name to the people whom you gave me out of the world. I made known to them your name, and I will continue to make your name known, that the love with which you have loved me may be in them. And I am then. Jesus said, Father, the same love with which you have eternally loved me, put it in them.

Because I am in them. And wherever I am, you love that. Because I'm the perfect, obedient son who has accomplished all that you gave me to do on their behalf. I want to tell you something. This is good news that Jesus came and did for us what we could never have done for ourselves, that we have failed to do.

This is very good news. We have failed to hallow the Father's name, and Jesus came as a truly obedient servant and covenant partner with God to perfectly manifest and honor the name of his Father for us. And so the implication of that is this: that all who by grace through faith come into union with Jesus Christ, the perfect servant, Son of God, possess all that belongs to Jesus, the faithful and beloved, obedient Son. Do you know what this means? That where we have failed to honor and hallow our Father's name, Jesus, the perfect Son, has done so in our place for us, so that every aspect of my human existence.

That falls short of the glory of God, failing to hallow the Father's name, has been forgiven and justified, and I have been giving full acceptance with the Father because of Jesus' accomplishment on my behalf. And so Jesus has justified not only my life, but my pitiful prayers. at such good news and hope Therefore, it is in view of this good news that God's beloved sons, Jesus says, seek to pray, hallowed be your name, Father. We're seeking to conform our life to our Father's will. We know that holiness is our Father's will.

Listen to 1 John 3, verses 1 through 3. See what kind of love the Father has given to us. That we should be called children of God, and so we are. The reason why the world does not know us is that it did not know Him, the Father. Beloved.

Beloved, the same title of endearment given to Jesus the Beloved. Is given to his people who are called the beloved of the Father. Beloved, We are God's children now. And what we will be has not yet appeared, but we know that when he appears, we shall be like him because we shall see him as he is. And everyone who thus hopes in him.

purifies himself as he is pure. God's children know that purity is their Father's will for them. And when we hope in that, it purifies our life. Paul's letter, we saw to Titus, makes this abundantly clear. Just very quickly, Paul begins his letter in Titus chapter 1, verse 1.

It is the knowledge of the truth. That is a technical phrase in the pastoral letters, which means gospel. Knowledge of the truth means the gospel. It is the knowledge of the gospel which accords with godliness. What is godliness?

It is simply God-centeredness. That is hallowing God's name. God-centered living. which expresses itself in holiness in my ordinary daily life. This godliness, the older theologians use the term piety.

And John Calvin, this is one of Calvin's favorite terms in the Institutes, and he says, I call piety that reverence joined with love of God.

So piety is loving God the Father and reverencing God the Father. That's godliness, that's hallowing God's name. And this reverence and love of God, Calvin says, comes from the knowledge of his benefits, which induces that. What are his benefits? Jesus hallowed the Father's name on my behalf.

That's the benefit of the gospel. As I contemplate that, it produces love and reverence for the Father. Godliness is what the Old Testament concept of the fear of God is all about. The whole book of Proverbs is just simply a revelation of a gospel-filled heart. Matthew Henry says that all gospel truth is after godliness.

Gospel truth is after godliness, God-centeredness. Hallowed be your name. It consists in teaching and nourishing, that is the gospel, consists in teaching and nourishing reverence and fear of God in obedience to Him. A genuine knowledge of God the Father, Jesus says in the Sermon on the Mount here, in the Lord's Prayer, produces true godliness, true piety, a heart that loves God as Father and reveres Him truly as Lord. And so hallowing our Father's name is only possible when we are living out of a proper understanding of who God the Father is as revealed in the Gospel.

Jesus has never left the gospel in the Sermon on the Mount, and he's never left it in the Lord's Prayer. John Calvin again says: a man cannot apply himself seriously to repentance without knowing himself to belong to God. But no one is truly persuaded that he belongs to God unless he has first recognized God's grace. Jesus brings us back to the gospel, hallowing God's name. No man can truly hallow God's name unless his life has a foundation in the gospel, which reveals the Father through the Son by the Holy Spirit.

This gospel-informed knowledge of the Father, Jesus says, leads to a sincere love to him. and a desire to honor him with your life. Do you know what Jesus is teaching us? When we pray, hallowed be your name, Jesus is saying that as you understand the knowledge of the Father, intimate and reverent. gravity and gladness Your relationship with your Father is becoming so God-centered that you're restraining from sinning out of love and honor of the Father, not out of a fear.

of punishment or loss of reward. Calvin says, even if there were no hell. A pious mind would shudder at offending him alone. We don't obey God because we're afraid He's going to get us. That was the scribes and Pharisees.

We don't obey God because we're after some selfish, slavish reward. That was the scribes and Pharisees. We obey God and hallow his name with our life because we love our Father. And because we want to revere him and honor him. as a faithful son in his family, We want to bring honor to his family's name.

and showcase to the world our Father who is gracious to sinners who breaks his law. Only the gospel can produce that kind of a heart. Uh And then thirdly, there's one other way that we can hallow God's name. And as we think about this, I want you to listen. When we pray.

Hallowed be your name. When Jesus teaches us, hallowed be your name. We are praying, Father, let your name be honored throughout the whole world. This is eschatology. That is looking to the end.

When we pray, hallowed be your name, we're asking our Father in heaven, Father, let your name be honored throughout the whole earth. When we pray this first petition, hallowed be your name, you know what we're doing? We are joining in the call to worship of the psalmist in Psalm 34, verse 3, which says, Oh, magnify the Lord with me and let us exalt his name together. We are joining in the prayer of Solomon, the son of David, in Psalm 72, verse 19, who said, Blessed be his glorious name forever. May the whole earth be filled with his glory.

Amen and amen. That's where this petition comes from. What do we see at this present time? We don't see our Father's name hallowed. We see it being greatly profaned, not only by.

Sometimes our shallow prayers which we've corrected this morning. But also by the enemies of God who are slaughtering and persecuting our fellow brothers and sisters for the name of Christ across the world. We don't see the whole earth filled with our Father's glory. His name is not hallowed by all, but is dishonored by all sorts. And so when we pray, hallowed be your name.

We are asking the Father, listen. Father. Consummate the work of your Son. Finish, bring to completion the work of the gospel. You can't ever leave the gospel.

We are asking the Father, bring into existence, Father, our blessed hope, the appearing of the glory of our great God and Savior, Jesus Christ, Titus 2, verse 13, which Paul says that gospel is teaching my heart to pray that every day. Jesus' divine pattern of prayer teaches us to long for and pray for the day when our Father's name will be hallowed in all the earth. And the prophets of the Old Testament said that there is a day coming when his name will be hallowed throughout the whole universe. His name will be great among all nations. Malachi 1 verse 11.

For from the rising of the sun to its setting, my name will be great among the nations. And in every place, incense, that is, prayer, will be offered to my name and a pure offering. For my name will be great among the nations, says the Lord of hosts. How's that going to happen? The gospel.

The work of the Sun. The perfect, obedient, beloved Son of the Father. That's how it's going to happen. How do I know that? Philippians chapter 2.

Paul sounding echoing the prophets of the Old Testament, sounding like those prophets of the Old Testament, reveals the fulfillment of Malachi's prophecy in Philippians 2. He shows us that the Father's glory and his honor is inseparably bound to the work of his Son. That's the gospel. Paul says in Philippians 2 that one day everyone will hallow the Father's name because, why? Why will Malachi's prophecy come to fulfillment?

Why? Because the Son humbled himself and became a servant and obeyed to the point of death on a cross. Therefore the Father has highly exalted him. And because of this perfect humility and perfect obedience as the perfect servant, covenant partner, son of the Father. Paul says in Philippians 2 verse 9 Listen.

The Father highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord. Listen, to the glory of God the Father. Paul says that the end result of the perfect obedient son's work is the glorious glory of our Father who is in heaven. Jesus says, I did not come to seek my glory, but the glory of him who sent me. Only when the Father's kingdom comes and its consummation will this petition be fully realized.

There's one more point I want to make about this final part of Hallow Be Your Name because it is absolutely remarkable. Do you know what this petition is? Hallowed be your name. It is the cry. of the Holy Spirit in your heart.

It is the prayer. that the holy spirit Praise relentlessly in your heart. How do I know that? Galatians chapter 4 verse 6. It is the Arbor Forest.

Father, cry of the Holy Spirit in the hearts of God's adopted sons. God the Father, in the fullness of time, sent the Son to redeem and to adopt us, to become sons. Oh the Father, And to confirm this work, he sent the Holy Spirit into our hearts, Galatians 4:6, crying, Abba, Father. That is not you saying that. That is the Holy Spirit in you saying that.

Uh And the significance of this Abba Father cry does not point us so much to intimacy, although it's there, but it's not the significance. You know what the significance of that Abba Father cry of the Holy Spirit is in your heart? It is the hopeful cry for deliverance. It is the hopeful cry for the consummation of the Father's kingdom through the Son. For the redemption of our bodies, the resurrection, the new heavens, and the new earth.

It is the Holy Spirit crying out in our hearts and the hearts of God's adopted sons to bring to consummation the hope of the gospel. How do I know that? Because Paul says in Romans chapter 8, verse 23, and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we eagerly await for adoption of sons, the redemption of our bodies. The Holy Spirit Praise for us. Jesus the Son.

Praise for us. To the Father, on our behalf, for the consummation of the hope of the work of the Son, for the Father's glory. Why do we pray? Because God is a Trinity. Whom the Spirit prays.

And the sun prays. To their father on our behalf, Let your kingdom come and let your will be done. Let your name be glorified in this whole world. Father, let your name be fully honored in this world, in the Son. by the Holy Spirit.

Hallowed be your name. That's what Jesus teaches us to pray. Thanks for listening to the Hymn We Proclaim podcast with John Fawnville. Him we proclaim as a ministry of John Fondill of Paramount Church in Jacksonville, Florida. You can check out his church at paramountchurch.com.

We look forward to next time.