Some very short notes on the first few sermons from a series preached by Robert Traill (1642-1716).
Text: Heb 4:16
Q. Where is God to be found (cf Job 23:3)? Ans. On a throne of grace: this the antitype of the mercy seat, Heb 4:4ff, which was characterised by (a) limited access; (b) solemn atonement, Lev 16:12ff; (c) communion with God, Ex 25:17ff.
Doctrine: God in the gospel sits on a throne of grace, and from it calls and invites sinners to come to him.…
I like this entry in the Handbook of Bible Application:-
Sometimes we wonder how to pray for missionaries and other leaders we have never met. Paul had never met the Colossians, but he faithfully prayed for them. His prayers teach us how to pray for others, whether we know them or not. We can request that they
All believers have these same basic needs.…
In a number of religious traditions, both Christian and non-Christian, the practice of ‘meditation’ is understood to be a non-verbal way of praying. This can often reflect a certain suspicion of propositional truth and verbal expression.
The relevant article in the International Standard Bible Encyclopedia provides helpful clarification:-
…‘In the biblical world meditation was not a silent practice. [The underpinning Hebrew word] means “growl,” “utter” or “moan” as well as “meditate” or “muse.” No doubt meditation involved a muttering sound from reading half aloud or conversing with oneself.
A long time ago, a young man finished an evening meal with his friends, spoke to them about various things, then looked up to the sky, and prayed.
I want you to imagine for a moment that it never happened.
I want you to imagine that he did not at this time pray for himself. What would be the point? He had been hated, hounded, and harangued, he had been betrayed into his enemy’s hands, and they were going to kill him the next day.…
The Dictionary of Biblical Imagery has a thought-provoking summary of biblical teaching on silence.
…Silence communicates. It is a basic feature of human relationships, for we must often interpret the silence of others. And by its very nature silence can express a wide variety of things. Usually it is not hard to interpret-the rebellious sullenness of a child, the hush as the school principal or head teacher enters. But sometimes silence is hard to interpret.
It is not surprising, therefore, that silence in the Bible expresses a wide range of emotions, attitudes and states: attentiveness, (Deut 27:9; Job 33:31; Acts 19:33) restraint, (1 Sam 10:27; Ps 50:12 Jer 4:19) respect and awe, (Job 29:21; Hab 2:20) loyalty, (Isa 36:21) deep thought, (Ac 15:12) acceptance of guilt, (Job 13:19; Rom 3:19) rest after tumult or suffering, (Ps 46:10; Mk 4:39) fear of saying something wrong, (Ps 39:2) even wisdom; (Job 13:5; Pr 17:28) more negatively, it can express faithlessness, (Es 4:14) fear, (Job 31:34; Acts 18:9) deep pain, (Job 2:13; La 2:10) rebellion, (Ps 32:2 Mk 3:4) defeat or destruction, (Ps 101:5; 143:12; Isa 47:5) and supremely death.
I have used the following to guide an evening of prayer. Much help was derived from members of that remarkable band of Christians who came to be known as ‘the Puritans’. In particular, some of the prayers and devotions from The Valley of Vision (edited by Arthur Bennett) were adapted and used.
…Let us lift up our hearts unto God in the heavens.
Let us stir up ourselves to take hold on God, to seek his face, and to give him the glory due unto his name.
Peter and John are under fire for two reasons: they have been speaking boldly for Jesus and they have been performing miracles in his name.
They’re thrown into jail, and the next day they are hauled in front of the Jerusalem authorities. Peter and John explain that the crippled man has been healed in the name of Jesus, and, since the man himself is standing there, the accusers are left speechless. Peter and John are released, but given a stern warning not to teach any more in the name of Jesus.…
This piece by John Piper answers this question by directing us to the prayers of the New Testament. Do our prayers have anything like the same breadth and depth?
They called on God to exalt his name in the world. Pray then like this: Our Father who art in heaven, Hallowed be thy name (Matthew 6:9).
They called on God to extend his kingdom in the world. Thy kingdom come. Thy will be done, On earth as it is in heaven (Matthew 6:10 ).…
B.M Palmer, Theology of Prayer, ch 9
The fifth objection is that prayer leads to fanaticism and mysticism.
This objection states, ‘that the claim to such personal and intimate communion with the Divine #Being open the door to the dreamiest mysticism or the wildest fanaticism.’
The objection is shallow, in that it overlooks the important checks thrown around prayer, guarding against such a result.
1. ‘All true prayer is bounded within the limits of God’s sovereign will.’ …
B.M. Palmer, Theology of Prayer, ch. 8
The 4th objection is that the prayer of the wicked is an abomination.
‘Acceptable prayer presupposes a proper state of heart, in the absence of which it becomes an abomination to God, to be suppressed rather than encouraged.’
The principles here affirmed leads to conclusions so appalling, that a fallacy must lurk somewhere:-
1. It does not hold in the sphere of our earthly relations, and is unsound in reference to human law. …
