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A Prayer for Coming to God's House

The Bible Study Hour / James Boice
The Truth Network Radio
September 10, 2021 8:00 am

A Prayer for Coming to God's House

The Bible Study Hour / James Boice

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September 10, 2021 8:00 am

Formality was never a requirement that God imposed on our prayer time. But he does command us to seek Him earnestly and with persistence. If you’ve ever wondered if there is a right or wrong way to pray, you won’t want to miss this broadcast of The Bible Study Hour with Dr. James Boice. We’ll learn that we must always approach God on the basis of his sacrifice - and not our own merit.

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Formality was never a requirement that God imposed on our prayer time, but he does command us to seek him earnestly and with persistence. If you've ever wondered if there is a right or wrong way to pray. You won't want to miss this broadcast of the Bible study hour with Dr. James Boyce were about to learn why we must approach God on the basis of his sacrifice and not on our own merits. Welcome to the Bible study our radio and Internet broadcast with Dr. James Boyce preparing you to think and act biblically a life of prayer is a life of great expectations let's listen in together as Dr. Boyce examines Psalms chapter 5, we looked at the first four forms in the folder and we begin with Psalm five I called the Psalm song for coming to God's house because of verse seven. Verse seven says that I by your great mercy will come into your house and reverence will I bow down toward your holy temple want to say at the beginning that we shouldn't think of this is the Psalm that by virtue of that verse is restricted to some kind of formal worship setting cultic setting, as if the only time we are to use it, or pray along these lines is when we come to church. It's not that at all. Psalm is actually a generic prayer meant to teach us the proper approach to God. If we would be hard by him and what we are to expect once we have come to him in the proper way.

So it's along those lines that I like to study all of us need to learn more about prayer. I think of all the subjects we can talk about. There's probably no subject that we can deal with more often or at greater profit than prayer because we all have misunderstandings about it and we are all at the very best novices in this school. I'm sure this is true even of the great leaders of the past. Some of those heroes. We talk about we talk about text that made history you been coming to attend for a long time. You may recall my telling what is probably my favorite story about prayer comes from the lives of two of the greatest evangelists that the English-speaking world is ever seen.

John Wesley great Arminian evangelist and George Whitfield. His contemporary, the great Calvinistic evangelist. According to the story. I don't know whether it's true or not. Sometimes you hear the stories and they are not true, but according to the story.

These two were traveling together on one occasion evangelizing as they sometimes did and they had had a very strenuous day of evangelistic activity they began in those days very early in the morning preaching at dawn in the fields to those who would, often too many thousands upon thousands of people like spoke of course, without benefit of amplification was that tiring exhaustive endeavor for both of them and they did that and then as people went to work.

They would use that time to go visiting house to house, talking to people about eternal things and then in the evening that would be more preaching and finally on this particular day toward night, they came to a boardinghouse in which they were staying and after dinner they went upstairs and they were exhausted. They were about to fall asleep before they went to bed.

They both knelt down to pray and Whitfield Calvinistic evangelist to believe that everything is in the hands of God and feel obliged under the circumstances to play a very long prayer he prayed something like this. He said all God our father, we thank you especially at the close of the day like this that everything is in your hands as you are working on our work that salvation of men and women is up to you.

We leave this all in your hands to cause your word to bear fruit in Jesus name, amen. And he got from his knees and got into bed and Wesley on the other side of the bad who is not even gotten past the implication of this amount of time lifted up his head, interrupting his prayer in looked at his fellow evangelist, the Calvinist and said Mr. which field is this where your Calvinism leads you that he put his head down he went on praying. Whitfield went to sleep hours later the middle of the night pitch black.

He woke up he looked over the side of the bed where Wesley had been praying and there he was still there, but as you look very closely found Wesley was asleep, so he touched them on the shoulder and he woke him up and he said Mr. Wesley, is this where your Arminianism leads you. I suppose all of us in trouble with prayer and so one of the great benefits we have of studying the song is to learn how to pray because the songs even those that seem terms of their content to be speaking about other things and which can be studied for what they teach us about other things are, nevertheless, for the most part great prayers in the case of Psalm five, we have one that is really meant to teach us how to pray. I would help in our study of this by the outline that is not always true. Sometimes the prayer simply move from plot to plot, not what we would call a terribly rational presentation of ideas Psalms being poetry are not written like the Pauline epistles. For example, but that is not true in this case we do have an outline here and it's helpful for knowing how to approach the Psalm to understand in advance what this outline is the new international version translates it very well and indicates the outline by breaking it up into five separate stances or strokes. There are three in which the psalmist is face-to-face with God is at work. Nobody else is in the picture. Those stanzas are stances one, three and five men in the alternating stances stanzas two and four. He turns his head aside, as it were, to the wicked, and he looks at them and so he thinks of the wicked in Stanczyk to in contrast to God. God, being righteous, they being wicked and then in stanza four he thinks of the wicked. In contrast to the righteous thing to them turns what they are and how they operate in terms of what the righteous should do now. It is now alternating structure between looking to God looking to sinners looking to God and looking to sinners.

Looking back to God again gives the dynamic in the motion of the song yet understand that as you read your listed and then you're directed aside at the contrast or lifted up again. The same thing happens.

As I've indicated 31 of the great commentators on the Psalms, the contemporary artist Peter Craigie has a paragraph that I think is worth reading. I don't want on a night like this suspended great deal of time reading other people's comments, but this is significant and I think it is as a framework for what we find. Craigie says that Psalm five illustrates with clarity the polarity and tension which characterize certain dimensions of the life of prayer. They were in your scholar. You can use big words on the one side, there is God on the other evil human beings from the front of the psalmist alternates between these two poles. He begins by asking God to hear him, but he recalls that evil persons have no place in God's presence. He turns back to God again expressing his desire to worship in his need of guidance. But then he's reminded of the human evils of the tongue. Eventually he concludes in confidence. Praying for protection and blessing right.

He also says quite wisely I think the prayer is not only for protection from wicked persons point at which the psalmist ends but is also a prayer for protection from becoming like them. I want unfold that a little bit as we look at it let me say one other thing by way of introduction. This is also a morning song notice in verse three that it says, morning by morning, and it repeats it twice. Morning by morning, our Lord.

You hear my voice and morning by morning I lay my request before you would remember Psalm three was also a morning song and if you look ahead you'll find that the next Psalm Psalm six is an evening Saul and slumped forward as an evening Saul, what you have here the very beginning of the slaughter after the two introductory Psalm Psalm one which lays the doctrine of the two ways before us and Psalm two that speaks of the rebellion of sinners against the Lord's anointed low is an introduction all the messianic Psalms, we find throughout the solar what you find here in these opening Psalms after the first two as an alternating sequence between a morning Psalm and an evening Psalm in the morning Psalm and an evening Saul, I think that's a way of saying, probably intentionally by those who organize the slaughter collecting these different poems together that the Christian's life. The believer's life should be characterized by prayer at all times in the morning.

We should pray and in the evening we should pray and that should be true not just on Sundays or some other day of the week, but it should be our life at all times. Charles Haddon Spurgeon said prayer should be the key of the day on the walk of the night devotion should be both the morning and the evening Star. Now I give you the outline of this and it's in that respect that I like to look at and what is the first stanza say the first stanza is an appeal to God to hear the psalmist prayer, but the forms begin this way slumped for immediately preceding this is another example. Psalm four began answer me when I call to you all my righteous God and that's exactly what Psalm five. Not only does it is a little greater length give ear to my words, O Lord, consider my sliding listen to my cry for help, my King and my God for to you I pray morning by morning, O Lord, you hear my voice morning by morning I lay my request before you and wait in expectation. This stanza teaches us a great deal about prayer teaches us three specific things in each of those things has several points. First of all, it teaches the spirit in which we should pray as it teaches about that. Well, one thing it teaches us an obvious thing is our prayer should be urgent that's conveyed in a number of the words he uses give ear to my words. Consider my signs listen to my cry for help. Obviously, David is praying in earnest, and all our prayer should be artist. Sometimes when we pray we don't pray that way. We pray part of his formality. Sometimes we recite prayers as formality and really not earnest New Testament James Ford's brother probably in the New Testament has more to tell us about prayer than anyone. Aside from the Lord Jesus Christ himself refers to Elijah. Pray that it wouldn't rain and he said even though he was a man just like we are. He prayed earnestly and it didn't rain didn't rain the space of three years when he gets through reviewing that little story. He says we have it in the old version. The effectual fervent prayer of a righteous man veil of much is true that something the David knew as well. When he talks about praying he obviously is concerned with that is another thing this tells us about the spirit in which we should pray and that is that our prayer should be persistent. Remember a moment ago I said that that phrase morning by morning is repeated morning by morning the Lord you hear my voice and morning by morning I lay my requests before you. That can mean several things. Morning by morning and Hebrew idiom can mean as soon as it is morning.

As I begin my day praying at the very dawning of the day or it can also mean every single morning and probably it means both. Certainly when it repeats this, it means that David prayed all the time. Prayed again and again. James tells us that we could be persistent in prayer as well and our Lord also encourages to do that. Remember the parable of the unjust judge, Lord said there was a certain widow who had suffered an injustice, and she came to the judge to seek justice, and the judge wasn't very upright man, she didn't have anything to bribe him with rewarding probably couldn't even pay the court costs so it didn't want to bother with are like some lawyers, the only one of those who could pay large sums of money, so he didn't pay attention to her, but she came to our Lord said again and again. She came persistently, praying again and again and finally this unjust judge said even though I don't have respect either for the laws of God or man.

I'm going to do what she wants. I can't stand her bothering me anymore and I Lord said, you know, if unjust judge will do that will not the judge of all the universe obviously making a great contrast about that judge of all the universe hear the cries of his people, but come to him day and night will not turn a deaf ear to the rather he will answer them speedily see that's what David know what he's encouraging us to do. Sometimes when we pray we don't get answers right away.

We don't know the reason. Quite often in life we never find the reason why doesn't God do what were asking him to do it. Why doesn't answers in some way at least so we don't know all the answers but what this tells us is that we should keep praying anyway.

God does hear, even though for reasons unknown the prayer answer may be delayed. God does eventually answer and answers in a way which is perfection far better than anything we could do George Mueller.

The Englishman was the founder of the great faith orphanages was a man of prayer you know something of his story never asked for money only prayed and God gave the money in the work was blasted in the orphanages arrived and multiplied all over England. It was a very great work. He was a man was also quite persistent in prayer very early in his life. He was quite young, he began to pray for two of his friends. They were very resistant to the gospel. They didn't respond any of his testimony and he kept praying for them. He prayed for more than 60 years. These two friends.

One of them was saved at the very last service the George Miller conducted as result of preaching. Shortly after that he died.

The other one was saved within several months of Mueller's death see that story as well as our Lord's teaching is meant to say that we should as he said ought always to pray and not faint when there's 1/3 thing about the spirit in which we should pray that we see in that first stanza, and that is that we should pray expectantly for the last line says David praying says I'm going to wait in expectation. What is it mean when expectation means that you prayed in faith.

You pray believing you expect God to answer because God is in answering God that is his nature. He told us to pray, and he's not told us to pray in order that we might do something that is utterly meaningless or fruitful stillness of pray because he intends to answer always the way we pray that he doesn't tend answer and so the one appraised in faith, praying as he should praise expectantly.

James again, who says a great deal about prayer in that little letter tells us that we ought to pray for wisdom. That way wavering, he says, because double minded man that is one who believes in doesn't believe and so forth, unstable in all his ways. Don't think of that man's going to receive anything from the Lord.

He says says of the pray believing then God is going to answer, especially in those areas where he has promised to speak so when we talk about that. We obviously have a great deal of instruction. Now the cycling is not only the spirit in which we should pray but also the types of prayers. It can be hundred. I wonder is we read that first stanza.

If you notice that commentators generally call attention to the words that appear in the first three lines. First of all, David says give ear to my words as one kind of prayer and then the second line consider my sciatic that's another kind, and then finally in the third line, listen to my cry for help. Usually when we pray we pray by words we need that usually because it focuses our own mind.

So we pray intelligently and that's why we keep lists of things for which we should pray why in the kitchen you put it on the refrigerator in the office you put it on the desk and some people carry it around in their pocket pocket somewhere in their wallet. So from time to time. They can be reminded of these things, and as they bring list before them.

They articulate in words what they are asking God to do that is the most common kind of prayer. Other times, you know that as well when you seem so desperate in some situation that you hardly articulate well reasoned theological pressure simply crying out to God to help you. And that's what David speaks about his own cry out to God will help me. I hardly know what you're using words but you're not really articulating any great prayer just need help you regarding the one who was able to help you. And then there are still other times I think this is what is indicated by the word siding.

It's a difficult Hebrew word sometimes it's translated murmuring language indicated here is that sometimes we are so distressed that we come to God and we don't even have words to express what were feeling. Niche is a here's the important thing God hears all three types of prayer he doesn't hear the prayer of the well articulated prayer any more than he hears the cry of the person who is desperate and the one who can hardly find words to express what he or she is feeling. God knows the heart knows what we feel.

He knows what we need. You know, are told in the New Testament of the book of Romans. In the eighth chapter that the Holy Spirit groans with our spirit articulating what we can utter to God that wonderful times in our lives we hardly know what to say but if I may put it this way, the Holy Spirit is never lacking for the right words, the Holy Spirit says that persons really in trouble again.

Even the ladies praying made me praying something wrong. You know what he needs.

Utility means so very spirit of God interprets our prayers are like God hears them and that's great great comfort is another thing I want you to see about this first stanza. Not only does it indicate the spirit in which we should prayer the types of prayers that God will hear it also tells us the relationship that we should have gone, we would be heard by you noticed very first line. David refers to God as Lord. Later on in the second verse he says my king my God interesting on David's part. David was the king when he turns to the God of the universe. He says my king, my Lord, even this great king had a king, and we need a king as well, praise my King and my God reminds us of the words of Thomas.

I'm sure you think that if you come to it, to was confronted after the resurrection of the Lord by the testimony of the others. Jesus appeared to them. He hadn't seen Jesus, he wasn't present in the upper room. On that occasion and he was disbelieving, as many of us would be set listen once that always that don't give me any story about a resurrection unless I see the holes in his hands were the nails of men and actually put my finger in the holes in press my hand in the side where the Spirit made a wound, I will not believe it. Then Jesus appeared to him and when Jesus appeared in Bonnie before him. Thomas didn't even have to perform his empirical task. He knew that Jesus was there. He fell at his feet and he said my Lord and my God.

That's what David is doing here. My King and my God, my Lord and my God. You see, that's the way we come, log on equal terms with them as if were going to bargain you sit there and I'll sit here and will work this out between us. That's not the way you approach God of all comes to God and says you're my Lord you're my God, you're my king. I'm presenting all these things before you as we go on going to see exactly how that works out the word by very important by getting in my God this is the something that a number of the commentators referred to listen Spurgeon because these pronouns the pith and marrow of the plea is not good Eric Kidner.

Modern commentators says the covenant relationship expressed by the repeated by gives the prayer firm footing, which is only another way of saying this is how we could come unless the first stanza the second stanza of the Psalm.

David turns aside as I've already indicated the wicked. Each of the preceding Psalms is also spoken about the wicked, though in a different way. Recall it's all one contrasted the way of the righteous with the way of the wicked. That was the unique contribution of that Psalm the second Psalm spoke of the wicked in terms of their rebellion against God's anointed one is Messiah, especially as the kings and rulers of the art rebelled against it, wanting to rule this earth their own way without God in the third song, David is in danger from the wicked. They're trying to destroy him, pursue him physical things, asking God for help and protection.

The fourth Psalm. The wicked are slandering him and he asked God for vindication, usually Psalms the wicked are in view here. We are also in view of and quite another way, David is praying to God is not threatened by the wicked really low. Toward the end he does ask God to protect it but in a certain sense is not really threatened by them.

But as he comes into the presence of God and as he approaches God properly.

As we've seen a dog as she thinks of the wicked, and he recognizes that those who are evil cannot approach God. A later Islamists will say if I cherish iniquity in my heart. The Lord will not hear me. What David really is thinking to himself is that he does not want to be like them. See how prayer works is you approach a holy God.

You become increasingly aware of sin to become increasingly aware of sin. You say to yourself I don't want to have that be characteristic of my life because I cherish my relationship with God far too much and so prayer actually alerts us to sin and at the same time draws us from it. Read this and show something that happened something very interesting.

As David contemplates the wicked. You are not a daughter takes pleasure in evil with you. The wicked cannot dwell.

The arrogant cannot stand in your presence.

You hate all of the wrong you destroy all who tell lies bloodthirsty and deceitful man, Lord abhors what you notice as you read that well. I think we noticed two things. First of all, as David begins to think about sin and articulate forms. He grows into an increasingly strong realization of how bad sin is all these terms increase in intensity. Don't they.

First of all, it's just the evil of the wicked verse five, he becomes more specific, the arrogant in the second half of that verse.

Those who do wrong. Now it's not just an attitude actually things that are done.

Verse six there are those who tell lies, and finally in that versa becomes the strongest term of all bloodthirsty and deceitful man. Those were so deceitful they actually shed blood. See what's happening does not suggest that, as David in the presence of God now is turning aside as it were, to think about evil, he becomes increasingly aware of how sinful sin is and all that saying of Anselm's.

He said what's wrong with us is that we have not yet thought through how serious of things. Sin is one reason why we are closer to God is that we don't realize how sinful sin is one reason why we are not stronger in prayer as we don't realize how sinful sin is one reason we don't stay close to God through Bible reading is that we don't realize how sinful sin as we think all you know it's just a little thing about Harbison besides were strong enough to shop it off were not. You say, as David in the presence of God thinks about it. He begins to realize that as well. The second thing you begins to realize is what God thinks about. Notice how those words intensify as well.

The very first one is simply put, passively, God does not take pleasure in evil well anybody could say that of course not.

But as he begins to reflect on all these evil deeds. The words intensify the wicked, dwell with you that arrogant cannot stand in your presence. You hate all who do wrong, you destroy all who tell lies, and finally bloodthirsty and deceitful man. The Lord abhors see how it's working. We draw close to God will see not only how sinful sin is but will see what God thinks about it that we want to please him will go in a different way entirely.

Now the third stanza we have a reflection on God's mercy introduce it this way. One of the complaints unbelievers often make against believers Christians is that they think they're better than anybody else.

It's not actually the case but did said deduction from what they perceived to be their theology. They say well you people think you have it in with God.

God favors you somehow in a special way.

And so you think you're better than we are is as I say not the case and it certainly isn't the case here. If it were using what we would expect David to say in the start stanza something like this. He is coming to the presence of God's approach God properly turned aside to look at the wicked.

Having looked at the wicked. He realizes he's not like them. And so he comes back to God and says oh yes I just taken a moment to look at wicked man, and what you think of them and I want to remind you, now is the basis of the prayer that I'm about to make that I am not like them. They are wicked I am righteous. They tell lies I told the truth they are bloodthirsty and deceitful.

I do not shed blood, and I am not deceitful. Therefore it's on the basis of that that I come.

Actually, David's approach is exactly the opposite about what he says since he comes back to God having contemplated the wicked is this when I by your great mercy will come into your house. What is it mean that means it is he looks at the wicked.

He realizes that in his heart is just like them is going to come to God and receive anything from God is not going to be on the basis of anything he is done but is going to be on the mercy of God alone. You say well it doesn't quite make sense. David is righteous and they are wicked.

That's why he's contemplating that yes that's true you see in his heart he knows what he's capable of.

And besides's even though we may not be practicing all of these things even at his best, even doing the best he could possibly do even being the most upright of persons he still is what it needs God's mercy because he's a sinner and he stands always in need of grace. Recall the Lord's parable on prayer teachers that clearly was a Pharisee and the tax collector both went up to the house of God to pray they had a prayer for coming to God's house. The Pharisees prayer went like this.

He said I thank you God that I'm not like other men especially like that tax collector, standing over there I fast twice a week and I give it try the ball I possess. I don't think there's any reason for doubting that he did exactly what he said he didn't there be plenty of people that were snooping at his books the Jewish society. After all, they know whether he did it or not, is that I give tithes of all I possess. That's true. I'm sure he did the fast twice a week that as well and so he said here I ally Stanley Florio. I am not like other men, then over there that was that tax collector. Everybody dislike them because such scoundrels with tax collector didn't even consider themselves worthy to lift up his eyes to heaven and anybody saw him praying over there with downcast eyes. They would say, not entirely right. That's exactly where he should be as far off of the temple as possible. That man didn't raise works. He simply said God be merciful to me a sinner now in a situation like that, you know what the world does. The world always sides with a Pharisee is with the morally, ostensibly upright man they say all there's a man that should be looked up to and besides he got a lot of money and you might give some weight treated properly. World will always side with that kind of man but Jesus at the judgment of God was entirely different Batman Pharisee went back exactly as he came. The other man that is the tax collector went home justified.

Why became God in the basis of his mercy. What he actually pleaded was the mercy seat.

It's the same word in the Greek language.

Probably a reflection of the Hebrew he was saying God, I come to you on the basis of what the mercy seat signifies that place the holy of holies with the blood spread to show that an innocent is God in the place of the guilty. It's a way of saying I am guilty of trying to come to you.

It has to be on the basis of the sacrifice because he came in that way, not pleading his own righteousness, mercy is precisely what he found. That's what David says but I by your great mercy will cover your house in reference will I bow down toward your holy temple.

In this verse eight.

It's the very first petition in the prayer is not significant.

Here we have 12 verses of prayer as a model prayer, generic prayer, teaching us how we should come with the attitude of our heart should be an attempt to get the verse eight that is more than halfway through the prayer we actually find David asking God for anything in here only asked him for his guidance, lead me oh Lord in your righteousness because of my enemies. Make straight your way before me. All he wants is to be kept in the way of God. Now in the first stanza he turns back to the wicked again and what it's thinking of here primarily is the speech of the wicked earlier in his first mention of them in verse six he said, you destroy those who tell lies. Since the theme he runs with in these verses, not a word from their mouth can be trusted there heart is filled with destruction.

Their throat is an open grave, with their tongue. They speak to seat lazy thinking about that. Well, I suppose the natural sequence is this in the previous mercy ask God for guidance when he recognizes sources that when he asked God for guidance. It has to be from God that true guidance comes at the turns of the wicked is not going to get guidance from them all. They'll have invites the tell them what to do. The wicked never lacked for words thereby shall be trusted and that will lead him astray even more than that will lead to destruction. I suppose that's why the apostle Paul quoted a portion of that person that great summation of human wickedness. In Romans three recognize it. The second half of verse mind. Their throat is an open grave, with their tongue. They speak to seat is what Paul quotes in Romans three and Romans three verses eight through 18 or so. He's quoting from the Old Testament. He has four quotations from the Psalms in a row and then he intersperses a quotation from Isaiah, and then he goes back to the Psalms again as he sums it all up and what he saying is that the heart of man is incurably wicked and the tongue of man is deceitful in the way of the sin of man is death, which we need to be rescued by Jesus Christ. While David recognize that as well. 10 first is another petition.

The second and the Psalm. It's the first example in the Psalter of what is called an imprecatory prayer that means prayer in which the psalmist asked God to bring judgment on the wicked. This creates problem for some people and some of the Psalms are particularly disturbing because it would almost seem as we read them. The psalmist has a particularly vengeful spirit we say is Christian people to learn something from the life of Jesus Christ where is the spirit of forgiveness or intercession, where these people are concerned were going to be talking about them later as we go on in the Psalms because there are greater examples of that to come. Suppose here. It's only sufficient to say that what David is praying for here is a declaration of judgment upon the deeds that the evil are doing in other words when he says declare them guilty of God. What he is saying is that he wants the sin to be judged as center not excused or pardoned. Sometimes you see, we treat sin likely we say to something that's really bad, all that doesn't matter, but it does matter. Sin always hurts people and so David as he prays righteously wants it to be declared as such. Those who do that so intrigued to do evil.

Well he wants the very intrigues to be their downfall run some to be banished for their many sins since he says they have rebelled against you and Amos are praying personally here.

There is hardly a character in the Bible that perhaps Joseph in the Old Testament. It was more magnanimous in the way he treated his enemies. David was a model of what it meant to be gracious, particularly when you're powerful, praying personally here is not saying I want you to get them because they're out to get me started it all.

He says in their wickedness. They have set themselves against you and Zoe. Once judgment to come in order that the righteous ways of God might be upheld when we come to the final stanza, and here in the final burst of praise and confidence.

David brings in all of the righteous, and he encourages him to be glad and sing songs of joy, but all who take refuge in you. Be glad he says let them ever sing for joy you see is come to God in the right way is a slot about the evil he's determined he doesn't want to be like that is actually brought them closer to God and he says now I don't want to be the only one who has this experience. I want everybody to join me in that same prayer and experience in as you do it well. God is a great God, you can be glad in him and you can rejoice with singing and what is done in any turns to God and here is the final petition. It's a God would spread his protection over them protection from what well you're tempted to say protection from the evil but doesn't actually say that I think what he means. Protect them so they don't become like the evil people spread your protection over them that those who love your name may rejoice not an evil but in you, for surely our Lord to bless the righteous juice around them with favor as with a shield. Martin Luther was making his way up to Augsburg to appear before Cardinal project and who had summoned them to answer for his heretical opinions on the left. Augsburg, one of the Cardinals servants stopped Lutheran was walking him, taunting him saying something like this, where will you find shelter if your patron the elector of Saxony should dessert you Luther replied in a statement of great faith under the shelter of heaven is what the psalmist is saying you surround them with your favor as with a shield. And that's what we should say to let us pray. Father, we confess, even as we pray now that we don't really know how to pray. Well one day will be in your presence will be free of sin will know even as also we are known in my day will pray much better will have a freedom to express ourselves will be able to express ourselves right here were still in the school of prayer, but we would pray simply because we been studying this great prayer of King David, that you would teach us to pray the disciples asked Lapin when they ask you to teach them to pray, you instructed them you didn't turn aside. Father, teach us to pray that we might become increasingly men and women of prayer. Help us find as we do grow in that great spiritual discipline that the victories, but might or by power, but from you. The key to unlock those heavenly treasures is the key of prayer which you have placed in our hands.

We pray in the name of Jesus Christ, who taught us to pray, amen and amen. Thank you for listening to this message from the Bible study our the listener supported ministry of the alliance of confessing Evangelicals. The alliance is a coalition of pastors, scholars and churchmen who hold to the historic creeds and confessions of the reformed faith and who proclaimed biblical doctrine in order to foster a reformed awakening in today's church. To learn more about the alliance visit alliance and while you're there, visit our online store reformed resources. You can find messages and books from Dr. Boyce and other outstanding teachers and theologians, or ask for a free reformed resources catalog by calling 1-800-488-1888. Please take the time to write to us and share how the Bible study our has impacted you. We love to hear from you and pray for you. Our address is 600 Eden Rd., Lancaster, PA 17601. Please consider giving financially to help keep the Bible study our impacting people for decades to come.

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