Keller Prayer Quotes

Prayer turns theology into experience.

To pray is to accept that we are, and always will be, wholly dependent on God for everything.

Prayer is continuing a conversation that God has started through his Word and his grace, which eventually becomes a full encounter with him.

To fail to pray, then, is not to merely break some religious rule—it is a failure to treat God as God.

Prayer is awe, intimacy, struggle—yet the way to reality. There is nothing more important, or harder, or richer, or more life-altering. There is absolutely nothing so great as prayer.

You can avoid Jesus as Savior by keeping all the moral laws. If you do that, then you have “rights.” God owes you answered prayers, and a good life, and a ticket to heaven when you die. You don’t need a Savior who pardons you by free grace, for you are your own Savior.

If we can’t say “thy will be done” from the bottom of our hearts, we will never know any peace. We will feel compelled to try to control people and control our environment and make things the way we believe they ought to be.

In short, God will either give us what we ask or give us what we would have asked if we knew everything he knew.

To discover the real you, look at what you spend time thinking about when no one is looking, when nothing is forcing you to think about anything in particular.

We should not decide how to pray based on the experiences and feelings we want. Instead, we should do everything possible to behold our God as he is, and prayer will follow.

Prayer is how God gives us so many of the unimaginable things he has for us. Indeed, prayer makes it safe for God to give us many of the things we most desire. It is the way we know God, the way we finally treat God as God. Prayer is simply the key to everything we need to do and be in life.

If we give priority to the outer life, our inner life will be dark and scary. We will not know what to do with solitude. We will be deeply uncomfortable with self-examination, and we will have an increasingly short attention span for any kind of reflection. Even more seriously, our lives will lack integrity. Outwardly, we will need to project confidence, spiritual and emotional health and wholeness, while inwardly we may be filled with self-doubts, anxieties, self-pity, and old grudges.

We are as strictly and solemnly commanded to pray as in the others . . . not to kill, not to steal, etc.”165 We must pray whether we feel like it or not.

C. S. Lewis argues that it takes a community of people to get to know an individual person. Reflecting on his own friendships, he observed that some aspects of one of his friend’s personality were brought out only through interaction with a second friend. That meant if he lost the second friend, he lost the part of his first friend that was otherwise invisible. “By myself I am not large enough to call the whole man into activity; I want other lights than my own to show all his facets.”221 If it takes a community to know an ordinary human being, how much more necessary would it be to get to know Jesus alongside others? By praying with friends, you will be able to hear and see facets of Jesus that you have not yet perceived.

All [true] prayer, pursued far enough, becomes praise. Any prayer, no matter how desperate its origin, no matter how angry and fearful the experiences it traverses, ends up in praise.

Nearly all wisdom we possess, that is to say, true and sound wisdom, consists of two parts: the knowledge of God and of ourselves.

The basic purpose of prayer is not to bend God’s will to mine but to mold my will into his.

Conversation with God leads to an encounter with God. Prayer turns theology into experience.

As John Newton said, if we are not getting much out of going to God in prayer, we will certainly get nothing out of staying away.

If, as we are meditating or praying, “an abundance of good thoughts comes to us, we ought to disregard the other petitions, make room for such thoughts, listen in silence, and under no circumstances obstruct them. The Holy Spirit himself preaches here, and one word of his sermon is better than a thousand of our prayers. Many times I have learned more from one prayer than I might have learned from much reading and speculation.

This does not happen overnight, of course. It takes years of reflection. It requires disciplined prayer, Bible study and reading, innumerable conversations with friends, and dynamic congregational worship. But unlike learning other thinkers or authors, Jesus’s Spirit can come and live within you and spiritually illuminate your heart, so that his gospel becomes glorious in your sight. Then the gospel “dwells in your hearts richly” (Colossians 3:16), and we find the power to serve, to give and take criticism well, to not expect our spouse or our marriage to meet all our needs and heal all our hurts.

All the beauty we have looked for in art or faces or places—and all the love we have looked for in the arms of other people—is only fully present in God himself. And so in every action by which we treat him as glorious as he is, whether through prayer, singing, trusting, obeying, or hoping, we are at once giving God his due and fulfilling our own design.

We can be sure our prayers are answered precisely in the way we would want them to be answered if we knew everything God knows.

There seems to be a human instinct for prayer. Swiss theologian Karl Barth calls it our “incurable God-sickness.”55

What is essential in prayer is not that we learn to express ourselves, but that we learn to answer God.

I assume the FBI doesn’t send agents to extend thoughts and prayers, so what can I do for you, Special Agent Keller?

The choice is ours. If we want to be sure to experience this vision by sight hereafter, we must know it by faith now. If we want freedom from being driven by fear, ambition, greed, lust, addictions, and inner emptiness, we must learn how to meditate on Christ until his glory breaks in upon our souls.

Jonathan Edwards wrote a sermon with the following outline:342 Our bad things will turn out for good (Rom 8:28), Our good things can never be taken away from us (Ps 4:6–7), and The best things are yet to come (1 Cor 2:9). If,

First, I took several months to go through the Psalms, summarizing each one. That enabled me to begin praying through the Psalms regularly, getting through all of them several times a year.27 The second thing I did was always to put in a time of meditation as a transitional discipline between my Bible reading and my time of prayer. Third, I did all I could to pray morning and evening rather than only in the morning. Fourth, I began praying with greater expectation.

We are never as thankful as we should be. When good things come to us, we do everything possible to tell ourselves we accomplished that or at least deserve it. We take the credit. And when our lives simply are going along pretty smoothly, without a lot of difficulties, we don’t live in quiet, amazed, thankful consciousness of it. In the end, we not only rob God of the glory due him, but the assumption that we are keeping our lives going robs us of the joy and relief that constant gratitude to an all-powerful God brings.

Prayer is how God gives us so many of the unimaginable things he has for us. Indeed, prayer makes it safe for God to give us many of the things we most desire. It is the way we know God, the way we finally treat God as God. Prayer is simply the key to everything we need to do and be in life. We must learn to pray. We have to.

A minister may fill his pews, his communion roll, the mouths of the public, but what that minister is on his knees in secret before God Almighty, that he is and no more.

To have the “eyes of the heart enlightened” with a particular truth means to have it penetrate and grip us so deeply that it changes the whole person.

Our bad things will turn out for good (Rom 8:28), Our good things can never be taken away from us (Ps 4:6–7), and The best things are yet to come (1 Cor 2:9).

Only when we see we cannot keep the rules, and need God’s mercy, can we become people who begin to keep the rules.

We know God will answer us when we call because one terrible day he did not answer Jesus when he called.

As far as I can see, prayer has been ordained only for the helpless. . . . Prayer and helplessness are inseparable. Only he who is helpless can truly pray.

Only when we see both the freeness and the cost of forgiveness will we get relief from the guilt as well as liberation from the power of sin in our lives.

It is remarkable that in all of his writings Paul’s prayers for his friends contain no appeals for changes in their circumstances.

We must not decide how to pray based on what types of prayer are the most effective for producing the experiences and feelings we want.

Edmund P. Clowney wrote, “The Bible does not present an art of prayer; it presents the God of prayer.

To some degree the answers to many of our petitions would be facilitated by changes in us, but we usually do not take time to consider this as we pray.

It is harder for the heart to be furnished with assurance [of God’s love] than for the mind to be endowed with thought.

Without prayer that answers the God of the Bible, we will only be talking to ourselves.

Everywhere God is, prayer is. Since God is everywhere and infinitely great, prayer must be all-pervasive in our lives.

You must account yourself ‘desolate’ in this world, however great the prosperity of your lot may be.

What is essential in prayer is not that we learn to express ourselves, but that we learn to answer God.131

Prayer brings you into God’s presence, where our shortcomings are exposed.

Conversation with God leads to an encounter with God. Prayer is not only the way we learn what Jesus has done for us but also is the way we 'daily receive God's benefits.' Prayer turns theology into experience. Through it we sense his presence and receive his joy, his love, his peace and confidence, and thereby we are changed in attitude, behavior, and character.

The gospel assures me that God cares about everything I do and will listen to my prayers. He may not answer them the way I want, but if he doesn’t it is because he knows things I do not.

Work is as much a basic human need as food, beauty, rest, friendship, prayer, and sexuality; it is not simply medicine but food for our soul. Without meaningful work we sense significant inner loss and emptiness. People who are cut off from work because of physical or other reasons quickly discover how much they need work to thrive emotionally, physically, and spiritually.

Even more seriously, our lives will lack integrity. Outwardly, we will need to project confidence, spiritual and emotional health and wholeness, while inwardly we may be filled with self-doubts, anxieties, self-pity, and old grudges. Yet we won’t know how to go into the inner rooms of the heart, see clearly what is there, and deal with it. In short, unless we put a priority on the inner life, we turn ourselves into hypocrites.

The God to whom Christians pray is a triune God. We can pray because God is our loving Father, because Christ is our mediator giving us access to the throne of the universe, and because the Spirit himself indwells us.

Prayer is the way that all the things we believe in and that Christ has won for us actually become our strength. Prayer is the way that truth is worked into your heart to create new instincts, reflexes, and dispositions.

In the first chapter, for example, when Job first gets all the bad news about the deaths of his children and the loss of his estate, we are told that “Job got up and tore his robe” and then he “fell to the ground” (Job 1:20), but then the author adds, “In all this Job sinned not” (Job 1:22). Here is a man already behaving in a way that many pious Christians would consider at least unseemly or showing a lack of faith. He rips his clothes, falls to the ground, cries out. He does not show any stoical patience. But the biblical text says, “In all this Job sinned not.” By the middle of the book, Job is cursing the day he is born and comes very close to charging God with injustice in his angry questions. And yet God’s final verdict on Job is surprisingly positive. At the end of the book, God turns to Eliphaz, the first of Job’s friends, and says: “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job’s prayer (Job 42:7–9). Job’s grief was expressed with powerful emotion and soaring rhetoric. He did not “make nice” with God, praying politely. He was brutally honest about his feelings. And while God did—as we will see later—forcefully call Job to acknowledge his unfathomable wisdom and majesty, nevertheless God ultimately vindicated him. A Bruised Reed He Will Not Break It is not right, therefore, for us to simply say to a person in grief and sorrow that they need to pull themselves together. We should be more gentle and patient with them. And that means we should also be gentle and patient with ourselves. We should not assume that if we are trusting in God we won’t weep, or feel anger, or feel hopeless.

Prayer: Father, as great as my sins are, it is a great and additional sin to refuse to rest in your grace and accept your pardon. Give me the blessedness and release of knowing I am completely, absolutely, freely forgiven through Jesus. Amen.

The gospel assures me that God cares about everything I do and will listen to my prayers. He may not answer them the way I want, but if he doesn’t it is because he knows things I do not. My degree of success or failure is part of his good plan for me.

There are many ways to cover up our sin. We may justify or minimize it by blaming circumstances and other people. However, real repentance first admits sin as sin and takes full responsibility. True confession and repentance begins when blame shifting ends.

Prayer: “Approach, my soul, the mercy seat, where Jesus answers prayer; there humbly fall before His feet, for none can perish there. Bowed down beneath a load of sin, by Satan sorely pressed, by war without and fears within, I come to Thee for rest.”34 Amen.

we cannot truly know God better without coming at the same time to know ourselves better. It also works the other way around. If I am in denial about my own weakness and sin, there will be a concomitant blindness to the greatness and glory of God. There is no greater example of this than Isaiah, who when he was given a vision in the temple of the holiness of God, said immediately in response, “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and for my eyes have seen the King, the Lord Almighty” (Is 6:5). It was because he’d seen the king in a new way that he saw himself in a new way. They must go together. If we are not open to the recognition of our smallness and sinfulness, we will never take in his greatness and holiness.

If we can’t say “thy will be done” from the bottom of our hearts, we will never know any peace. We will feel compelled to try to control people and control our environment and make things the way we believe they ought to be. Yet to control life like this is beyond our abilities, and we will just dash ourselves upon the rocks. This is why Calvin adds that to pray “thy will be done” is to submit not only our wills to God but even our feelings, so that we do not become despondent, bitter, and hardened by the things that befall us.

The seventeenth-century English theologian John Owen wrote a warning to popular and successful ministers: A minister may fill his pews, his communion roll, the mouths of the public, but what that minister is on his knees in secret before God Almighty, that he is and no more.32

God has always had within himself a perfect friendship. The Father, the Son, and the Holy Spirit are adoring one another, giving glorifying love to one another, and delighting in one another. We know of no joy higher than being loved and loving in return, but a triune God would know that love and joy in unimaginable, infinite dimensions. God is, therefore, infinitely, profoundly happy, filled with perfect joy—not some abstract tranquility but the fierce happiness of dynamic loving relationships. Knowing this God is not to get beyond emotions or thoughts but to be filled with glorious love and joy. If God did not need to create other beings in order to know love and happiness, then why did he do so? Jonathan Edwards argues, in A Dissertation Concerning the End for Which God Created the World, that the only reason God would have had for creating us was not to get the cosmic love and joy of relationship (because he already had that) but to share it.138 Edwards shows how it is completely consistent for a triune God—who is “other-oriented” in his very core, who seeks glory only to give it to others—to communicate happiness and delight in his own divine perfections and beauty to others.

If anyone insists on his own goodness and despises others . . . let him look into himself when this petition confronts him. He will find he is no better than others and that in the presence of God everyone must duck his head and come into the joy of forgiveness only through the low door of humility.

Why was God sending a deluge of disappointments? "Tis in this way," the Lord replied, in essence: "I am ANSWERING your prayers for grace and faith. I am only trying to liberate you from the things that enslave you, drive you, and control you. Do you not see that if you loved me supremely, more than anything else, you'd be truly free? Find your all in me.

Edmund P. Clowney wrote, “The Bible does not present an art of prayer; it presents the God of prayer.”129 We should not decide how to pray based on the experiences and feelings we want. Instead, we should do everything possible to behold our God as he is, and prayer will follow. The more clearly we grasp who God is, the more our prayer is shaped and determined accordingly.

Theologian Tim Keller says if you love anything more than God, even though you believe in God, if there is anything in your life that is more important to your own identity or significance than God, then that is a false god and it is a power in your life.5 And you can usually tell that something here has become an idol because you have an extreme reaction when it is threatened.

If God were impersonal, as the Eastern religions teach, then love—something that can happen only between two or more persons—would be an illusion. We can go further and say that even if God were only unipersonal, then love could not have appeared until after God began to create other beings. That would mean God was more fundamentally power than he was love. Love would not be as important as power.

Eugene Peterson reminds us that “because we learned language so early in our lives we have no memory of the process” and would therefore imagine that it was we who took the initiative to learn how to speak. However, that is not the case. “Language is spoken into us; we learn language only as we are spoken to. We are plunged at birth into a sea of language. . . . Then slowly syllable by syllable we acquire the capacity to answer: mama, papa, bottle, blanket, yes, no. Not one of these words was a first word. . . . All speech is answering speech. We were all spoken to before we spoke.”109 In the years since Peterson wrote, studies have shown that children’s ability to understand and communicate is profoundly affected by the number of words and the breadth of vocabulary to which they are exposed as infants and toddlers. We speak only to the degree we are spoken to. It is therefore essential to the practice of prayer to recognize what Peterson calls the “overwhelming previousness of God’s speech to our prayers.”110 This theological principle has practical consequences. It means that our prayers should arise out of immersion in the Scripture. We should “plunge ourselves into the sea” of God’s language, the Bible. We should listen, study, think, reflect, and ponder the Scriptures until there is an answering response in our hearts and minds. It may be one of shame or of joy or of confusion or of appeal—but that response to God’s speech is then truly prayer and should be given to God. If the goal of prayer is a real, personal connection with God, then it is only by immersion in the language of the Bible that we will learn to pray, perhaps just as slowly as a child learns to speak.

Prayer is the only entryway into genuine self-knowledge. It is also the main way we experience deep change—the reordering of our loves. Prayer is how God gives us so many of the unimaginable things he has for us. Indeed, prayer makes it safe for God to give us many of the things we most desire. It is the way we know God, the way we finally treat God as God. Prayer is simply the key to everything we need to do and be in life.

God invites us to come directly into His presence by way of His own dear Son. He Himself put it to us so simply when He stated before His death in our stead: "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). It is upon this beautiful basis that it is possible for people to come freely, gladly, boldly into the supreme presence of our Father as His beloved children. We are given the joyous privilege to approach Him in childlike confidence anytime, anywhere, without apprehension, all because of the profound provision Christ Himself has made for us to pray in this intimate way. Added to all of this, His Holy Spirit confirms within us that God is our Father. He assures us that Christ is our Friend, our Intercessor. In our praying, He, God's Spirit, also intercedes on our behalf, making our prayers pleasing and acceptable to God.

Prayer is the only entryway into genuine self-knowledge. It is also the main way we experience deep change—the reordering of our loves. Prayer is how God gives us so many of the unimaginable things he has for us. Indeed, prayer makes it safe for God to give us many of the things we most desire. It is the way we know God, the way we finally treat God as God. Prayer is simply the key to everything we need to do and be in life. We must learn to pray. We have to.

Rock of Ages, cleft for me, let me hide myself in Thee,” is a line from Augustus Toplady’s famous hymn. Jesus is the place we run to when under any kind of attack, and we can hide in him for safety. The psalmist calls God “my God on whom I can rely” and, literally, “my unconditional love” (Psalm 144:2). Christians know that love must be unconditional, not based on our worthiness, but because Jesus was “cleft,” split apart, to make a hiding place for us. Prayer:

This God-centered way of confessing and forsaking sin is a powerful instrument of change. Fear of consequences changes behavior through external coercion—the inner impulses remain. However, a desire to please and honor the one who saved you and who is worthy of all praise—that changes you from the inside out. The Puritan author Richard Sibbes, in his classic The Bruised Reed, says that repentance is not “a little bowing down our heads . . . but a working our hearts to such a grief as will make sin [itself] more odious unto us than punishment.”330

Edmund Clowney observes that prayer involves an honesty that has no real parallel in human relationships, because every human relation necessarily involves only a part of your personality. We relate differently to our spouse, our business partner, and a chance acquaintance on the street because each of our social roles expresses only a part of our personhood. Even our spouse sees only part of who we are. “In relation to God, however, we are ‘naked and pinned down’ (Heb 4:13). Our masks are gone, pretense is useless: the relationship is not partial, but total.

But perhaps the clearest symptom of this lack of assurance is a dry prayer life. Though elder brothers may be diligent in prayer, there is no wonder, awe, intimacy, or delight in their conversations with God. Think of three kinds of people—a business associate you don’t really like, a friend you enjoy doing things with, and someone you are in love with, and who is in love with you. Your conversations with the business associate will be quite goal-oriented. You won’t be interested in chitchat. With your friend you may open your heart about some of the problems you are having. But with your lover you will sense a strong impulse to speak about what you find beautiful about him or her.

Oscar Wilde summed it up well: “When the gods wish to punish us, they answer our prayers.” This is the wrath of God: to give us what we want too much, to give us over to the pursuit of the things we have put in place of him. The worst thing God can do to human beings in the present is to let them reach their idolatrous goals. His judgment is to give us over to the destructive power of idolatry, and of evil. When we sin, it sets up stresses and strains in the fabric of the order that God created. Instead of us finding blessing, our sin causes breakdowns spiritually, psychologically, socially and physically. The great tragedy is that we choose this for ourselves. God allows us to walk through the door we have chosen.

meditate on the passage: Write down answers to the following questions: What does this text show me about God for which I should praise or thank him? What does the text show me about my sin that I should confess and repent of? What false attitudes, behavior, emotions, or idols come alive in me whenever I forget this truth? What does the text show me about a need that I have? What do I need to do or become in light of this? How shall I petition God for it? How is Jesus Christ or the grace that I have in him crucial to helping me overcome the sin I have confessed or to answering the need I have? Finally: How would this change my life if I took it seriously—if this truth were fully alive and effective in my inward being? Also, why might God be showing this to me now? What is going on in my life that he would be bringing this to my attention today?

Francis Spufford, using very contemporary idiom, calls for the same thing in this way. When discussing our sinfulness, he says: What we’re talking about here is not just our tendency to lurch and stumble and screw up by accident, our passive role as agents of entropy. It’s our active inclination to break stuff, “stuff” here including . . . promises, relationships we care about and our own well-being and other people’s. . . . [You are] a being whose wants make no sense, don’t harmonize: whose desires deep down are discordantly arranged, so that you truly want to possess and you truly want not to at the very same time. You’re equipped, you realize, more for farce (or even tragedy) than happy endings. . . . You’re human, and that’s where we live; that’s our normal experience.180 Until we fully acknowledge the chaos within us that the Bible calls sin, we live in what Calvin calls “unreality.

To behold the glory of Jesus means that we begin to find Christ beautiful for who he is in himself. It means a kind of prayer in which we are not simply coming to him to get his forgiveness, his help for our needs, his favor and blessing. Rather, the consideration of his character, words, and work on our behalf becomes inherently satisfying, enjoyable, comforting, and strengthening.289 Owen insisted that it was crucial that Christians be enabled to do this. He reasoned that if the beauty and glory of Christ do not capture our imaginations, dominate our waking thought, and fill our hearts with longing and desire—then something else will. We will be “continually ruminating” on something or some things as our hope and joy. Whatever those things are, they will “frame our souls” and “transform us into their likeness.” If we don’t behold the glory of God in the face of Christ, then something else will rule our lives. We will be slaves.290

Celebrate deeds of mercy and justice. We live in a time when public esteem of the church is plummeting. For many outsiders and inquirers, the deeds of the church will be far more important than our words in gaining plausibility (Acts 4:32–33). Leaders in most places see “word-only” churches as net costs to their community, organizations of relatively little value. But effective churches will be so involved in deeds of mercy and justice that outsiders will say, “We cannot do without churches like this. This church is channeling so much value into our community that if it were to leave the neighborhood, we would have to raise taxes.” Evangelistic worship services should highlight offerings for deed ministry and celebrate by the giving of reports, testimonies, and prayers. It is best that offerings for mercy ministries are received separately from the regular offering; they can be attached (as is traditional) to the celebration of the Lord’s Supper. This connection brings before the non-Christian the impact of the gospel on people’s hearts (i.e., the gospel makes us generous) and the impact of lives poured out for the world.

Elaborating on this idea later in his Confessions, Augustine wrote: Wherever the soul of man turns, unless towards God, it cleaves to sorrow, even though the things outside God and outside itself to which it cleaves may be things of beauty. (Confessions 4.10.15)310 Smith, following Augustine, argues that our ultimate loves are constitutive of our identity. They determine “that to which we are fundamentally oriented, what ultimately governs our vision of the good life, what shapes our being-in-the-world . . . and makes sense of all our penultimate desires and actions.”311 The things we love individually not only determine our character, but what a society loves collectively shapes its culture. This latter idea was the heart of Augustine’s great work City of God. He believed societies are the mutual associations of individuals united by what they love in common. What does this mean? Smith’s entire book is committed to the thesis that to change people most profoundly, we must change what we worship. Thinking, arguments, and beliefs are crucial as means of moving the heart, but ultimately we are what we adore. We are what captures our imagination, what leads us to praise and to compel others to praise it. Our inordinate anger, anxiety, and discouragement result from disordered loves. Our relational problems result from disordered loves, and our social and cultural problems as well. What can re-engineer our very inner being, the structure of our personality? What can create healthy human community? Worship and adoration of God. We must love God supremely, and that can be cultivated only through praise and adoration.

Deep humility. Examination: Have I looked down on anyone? Have I been too stung by criticism? Have I felt snubbed and ignored? Consider the free grace of Jesus until I sense (a) decreasing disdain, since I am a sinner too, and (b) decreasing pain over criticism, since I should not value human approval over God’s love. In light of his grace, I can let go of the need to keep up a good image—it is too great a burden and is now unnecessary. I reflect on free grace until I experience grateful, restful joy. A well-guided zeal. Examination: Have I avoided people or tasks that I know I should face? Have I been anxious and worried? Have I failed to be circumspect, or have I been rash and impulsive? Consider the free grace of Jesus until there is (a) no cowardly avoidance of hard things, since Jesus faced evil for me, and (b) no anxious or rash behavior, since Jesus’ death proves that God cares and will watch over me. It takes pride to be anxious, and I recognize I am not wise enough to know how my life should go. I reflect on free grace until I experience calm thoughtfulness and strategic boldness. A burning love. Examination: Have I spoken or thought unkindly of anyone? Am I justifying myself by caricaturing someone else in my mind? Have I been impatient and irritable? Have I been self-absorbed, indifferent, and inattentive to people? Consider the free grace of Jesus until there is (a) no coldness or unkindness, as I think of the sacrificial love of Christ for me, (b) no impatience, as I think of his patience with me, and (c) no indifference, as I think of how God is infinitely attentive to me. I reflect on free grace until I feel some warmth and affection. A “single” eye. Examination: Am I doing what I do for God’s glory and the good of others, or am I being driven by fears, need for approval, love of comfort and ease, need for control, hunger for acclaim and power, or the fear of other people? (Luke 12:4–5). Am I looking at anyone with envy? Am I giving in to even the first motions of sexual lust or gluttony? Am I spending my time on urgent things rather than important things because of these inordinate desires? Consider how the free grace of Jesus provides me with what I am looking for in these other things.

LEAD PEOPLE TO COMMITMENT We have seen that nonbelievers in worship actually “close with Christ” in two basic ways: some may come to Christ during the service itself (1 Cor 14:24 – 25), while others must be “followed up with” by means of after-service meetings. Let’s take a closer look at both ways of leading people to commitment. It is possible to lead people to a commitment to Christ during the service. One way of inviting people to receive Christ is to make a verbal invitation as the Lord’s Supper is being distributed. At our church, we say it this way: “If you are not in a saving relationship with God through Christ today, do not take the bread and the cup, but as they come around, take Christ. Receive him in your heart as those around you receive the food. Then immediately afterward, come up and tell an officer or a pastor about what you’ve done so we can get you ready to receive the Supper the next time as a child of God.” Another way to invite commitment during the service is to give people a time of silence or a period of musical interlude after the sermon. This affords people time to think and process what they have heard and to offer themselves to God in prayer. In many situations, it is best to invite people to commitment through after-meetings. Acts 2 gives an example. Inverses 12 and 13 we are told that some folks mocked after hearing the apostles praise and preach, but others were disturbed and asked, “What does this mean?” Then, we see that Peter very specifically explained the gospel and, in response to the follow-up question “What shall we do?” (v. 37), he explained how to become a Christian. Historically, many preachers have found it effective to offer such meetings to nonbelievers and seekers immediately after evangelistic worship. Convicted seekers have just come from being in the presence of God and are often the most teachable and open at this time. To seek to “get them into a small group” or even to merely return next Sunday is asking a lot. They may also be “amazed and perplexed” (Acts 2:12), and it is best to strike while the iron is hot. This should not be understood as doubting that God is infallibly drawing people to himself (Acts 13:48; 16:14). Knowing the sovereignty of God helps us to relax as we do evangelism, knowing that conversions are not dependent on our eloquence. But it should not lead us to ignore or minimize the truth that God works through secondary causes. The Westminster Confession (5.2 – 3), for example, tells us that God routinely works through normal social and psychological processes. Therefore, inviting people into a follow-up meeting immediately after the worship service can often be more conducive to conserving the fruit of the Word. After-meetings may take the shape of one or more persons waiting at the front of the auditorium to pray with and talk with seekers who wish to make inquiries right on the spot. Another way is to host a simple Q&A session with the preacher in or near the main auditorium, following the postlude. Or offer one or two classes or small group experiences targeted to specific questions non-Christians ask about the content, relevance, and credibility of the Christian faith. Skilled lay evangelists should be present who can come alongside newcomers, answer spiritual questions, and provide guidance for their next steps.

As in the Old Testament, God’s response to prayer and persecution is the sending of the Spirit to revive individuals and churches.

Gospel renewal does not simply seek to convert nominal church members; it also insists that all Christians — even committed ones — need the Spirit to bring the gospel home to their hearts for deepened experiences of Christ’s love and power. In Paul’s great prayer for the Ephesians in chapter 3, he prays for his readers that Christ will dwell in their hearts and they may be filled with all the fullness of God. This is noteworthy, since he is writing to Christians, not nonbelievers. By definition, all Christians already have Christ dwelling in them (1 Cor 6:19; Col 1:27) and have the fullness of God (Col 2:9–10) by virtue of their union with Christ through faith (see sidebar on “A Biblical Theology of Revival” on pp. 58 – 59). What does Paul mean, then, by his prayer? He must be saying that he hopes the Ephesians will experience what they already believe in and possess — the presence and love of Christ (Eph 3:16–19). But how does this experience happen? It comes through the work of the Spirit, strengthening our “inner being” and our “hearts” so that as believers we can know Christ’s love (see v. 16). It happens, in other words, through gospel renewal.

Antony wanted to be whole and to experience more progress in his desire for God. The angelic vision corrected his desire for something “better” than what he was doing. It reassured him to continue his pattern of constant integration of work and prayer, mundane as it was.

But Green returns to the most important way that Christianity spread — through the extended household (oikos) evangelism done informally by Christians. A person’s strongest relationships were within the household — with blood relatives, servants, clients, and friends — so when a person became a Christian, it was in the household that he or she would get the most serious hearing.8 If the head of the household (Greek, oikos) became a believer, the entire home became a ministry center in which the gospel was taught to all the household’s members and neighbors. We see this in Acts 16:15, 32–34 (Lydia’s and the jailer’s homes in Philippi); Acts 17:5 (Jason’s home in Thessalonica); Acts 18:7 (Titius Justus’s home in Corinth); Acts 21:8 (Philip’s home in Caesarea); and 1 Corinthians 1:16; 16:15 (Stephanas’s home in Corinth). The home could be used for systematic teaching and instruction (Acts 5:42), planned presentations of the gospel to friends and neighbors (Acts 10:22), prayer meetings (Acts 12:12), impromptu evangelistic gatherings (Acts 16:32), follow-up sessions with the inquirers (Acts 18:26), evenings devoted to instruction and prayer (Acts 20:7), and fellowship (Acts 21:7).

the basic form of this every-member gospel ministry is the same: • Organic. It happens spontaneously, outside of the church’s organized programs (even though it occasionally makes use of formal programs). • Relational. It is done in the context of informal personal relationships. • Word deploying. It prayerfully brings the Bible and gospel into connection with people’s lives. • Active, not passive. Each person assumes personal responsibility for being a producer rather than just a consumer of ministry; for example, even though Fred continues to come to the small group as he always has, his mind-set has changed.

GOSPEL REDISCOVERY Along with extraordinary, persistent prayer, the most necessary element of gospel renewal is a recovery of the gospel itself, with a particular emphasis on the new birth and on salvation through grace alone. D. Martyn Lloyd-Jones taught that the gospel emphasis on grace could be lost in several ways. A church might simply become heterodox — losing its grip on the orthodox tenets of theology that under-gird the gospel, such as the triune nature of God, the deity of Christ, the wrath of God, and so on. It may turn its back on the very belief in justification by faith alone and the need for conversion and so move toward a view that being a Christian is simply a matter of church membership or of living a life based on Christ’s example. This cuts the nerve of gospel renewal and revival.2 But it is possible to subscribe to every orthodox doctrine and nevertheless fail to communicate the gospel to people’s hearts in a way that brings about repentance, joy, and spiritual growth. One way this happens is through dead orthodoxy, in which such pride grows in our doctrinal correctness that sound teaching and right church practice become a kind of works-righteousness. Carefulness in doctrine and life is, of course, critical, but when it is accompanied in a church by self-righteousness, mockery, disdain of everyone else, and a contentious, combative attitude, it shows that, while the doctrine of justification may be believed, a strong spirit of legalism reigns nonetheless. The doctrine has failed to touch hearts.3 Lloyd-Jones also speaks of “defective orthodoxy” and “spiritual inertia.”4 Some churches hold to orthodox doctrines but with imbalances and a lack of proper emphasis. Many ministries spend more time defending the faith than propagating it. Or they may give an inordinate amount of energy and attention to matters such as prophecy or spiritual gifts or creation and evolution. A church may become enamored with the mechanics of ministry and church organization. There are innumerable reasons that critical doctrines of grace and justification and conversion, though strongly held, are kept “on the shelf.” They are not preached and communicated in such a way that connects to people’s lives. People see the doctrines — yet they do not see them. It is possible to get an “A” grade on a doctrinal test and describe accurately the doctrines of our salvation, yet be blind to their true implications and power. In this sense, there are plenty of orthodox churches in which the gospel must be rediscovered and then brought home and applied to people’s hearts. When this happens, nominal Christians get converted, lethargic and weak Christians become empowered, and nonbelievers are attracted to the newly beautified Christian congregation.

THE MEANS OF GOSPEL RENEWAL While the ultimate source of a revival is the Holy Spirit, the Spirit ordinarily uses several “instrumental,” or penultimate, means to produce revival. EXTRAORDINARY PRAYER To kindle every revival, the Holy Spirit initially uses what Jonathan Edwards called “extraordinary prayer” — united, persistent, and kingdom centered. Sometimes it begins with a single person or a small group of people praying for God’s glory in the community. What is important is not the number of people praying but the nature of the praying. C. John Miller makes a helpful and perceptive distinction between “maintenance” and “frontline” prayer meetings.1 Maintenance prayer meetings are short, mechanical, and focused on physical needs inside the church. In contrast, the three basic traits of frontline prayer are these: 1. A request for grace to confess sins and to humble ourselves 2. A compassion and zeal for the flourishing of the church and the reaching of the lost 3. A yearning to know God, to see his face, to glimpse his glory These distinctions are unavoidably powerful. If you pay attention at a prayer meeting, you can tell quite clearly whether these traits are present. In the biblical prayers for revival in Exodus 33; Nehemiah 1; and Acts 4, the three elements of frontline prayer are easy to see. Notice in Acts 4, for example, that after the disciples were threatened by the religious authorities, they asked not for protection for themselves and their families but only for boldness to keep preaching! Some kind of extraordinary prayer beyond the normal services and patterns of prayer is always involved.

DEVOTION TO GOD’S KINGDOM OVER SELF OR TRIBE ENABLES SACRIFICE People in a church with movement dynamics put the vision ahead of their own interests and needs. What matters to the members and staff is not their own individual interests, power, and perks, but the fulfillment of the vision. They want to see it realized through them, and this satisfaction is their main compensation. The willingness to sacrifice on the part of workers and members is perhaps the key practical index of whether you have become a movement or have become institutionalized. Members of a church with movement dynamics tend to be more self-motivated and need less direct oversight. They are self-starters. How does this happen? Selfless devotion is not something that leaders can create — indeed, it would be dangerous emotional manipulation to try to bring this about directly. Only leaders who have the vision and devotion can kindle this sacrificial spirit in others. A dynamic Christian movement convinces its people — truthfully — that they are participating in God’s redemptive plan in a profoundly important and practical way. Participants say things like, “I’ve never felt more useful to the Lord and to others.” Church meetings in movement-oriented churches feel deeply spiritual. There is much more “majoring in the majors” — the cross, the Spirit, the grace of Jesus. People spend more time in worship and prayer.

Explain the service as you go along. Though there is some danger of pastoral verbosity here that distracts from the worship experience, learn to give one- to two-sentence, nonjargon explanations of each part of the service as it comes. For example, prior to leading a prayer of confession, you might say: “When we confess our sins, we are not groveling in guilt, but we’re dealing with our guilt. If we deny our sins, we will never get free from them.” It may also be helpful to begin a worship service (as is customary in African-American churches) with a “devotional” — a brief talk that explains the meaning of worship. By doing this, we will continually instruct newcomers in worship.

Let’s think back for a moment to the boring sermon. Sometimes the sermon we hear is boring because it went on for too long (or it was not long enough) to engage the listeners. One of the most culturally sensitive areas of human life is this area of time. What various people and cultures consider “late” and “too long” varies widely. In the United States, African-American and Hispanic Christians have services in which singing, prayer, and preaching go on at least 50 percent longer than the attention spans and comfort zones of most Anglo people. Anyone who leads worship services will, then, unavoidably be contextualizing toward some people and away from others.

We would never produce the full range of biblical prayer if we were initiating prayer according to our own inner needs and psychology. It can only be produced if we are responding in prayer according to who God is as revealed in the Scripture.

Dear God, I cannot love Thee the way I want to. You are the slim crescent of a moon that I see and my self is the earth’s shadow that keeps me from seeing all the moon . . . what I am afraid of, dear God, is that my self shadow will grow so large that it blocks the whole moon, and that I will judge myself by the shadow that is nothing. I do not know You God because I am in the way.10

To the degree you can shed the “unreality” of self-sufficiency, to that degree your prayer life will become richer and deeper.

But what do I love when I love you? Not the beauty of any body or the rhythm of time in its movement; not the radiance of light, so dear to our eyes; not the sweet melodies in the world of manifold sounds; not the perfume of flowers, ointments and spices; not manna and not honey; not the limbs so delightful to the body’s embrace: it is none of these things that I love when I love my God. And yet when I love my God I do indeed love a light and a sound and a perfume and a food and an embrace—a light and sound and perfume and food and embrace in my inward self. There my soul is flooded with a radiance which no space can contain; there a music sounds which time never bears away; there I smell a perfume which no wind disperses; there I taste a food that no surfeit embitters; there is an embrace which no satiety severs. It is this that I love when I love my God. (Confessions 10.6.8)

God does not merely require our petitions but our selves, and no one who begins the hard, lifelong trek of prayer knows yet who they are. Nothing but prayer will ever reveal you to yourself, because only before God can you see and become your true self. To paraphrase something is to get the gist of it and make it accessible. Prayer is learning who you are before God and giving him your essence. Prayer means knowing yourself as well as God.

We know God is there, but we tend to see him as a means through which we get things to make us happy. For most of us, he has not become our happiness. We therefore pray to procure things, not to know him better.