Prayer-Leader-Training Revised May 2013

IHOP-LI: The Ark House of Prayer
Prayer Leadership
I. AN INTRODUCTION TO WORSHIP-FILLED PRAYER
Of all of the many joys we have as a people in restored relationship with God, worship-
filled prayer, in the flow of faith, is easily the most exhilarating. It creates the
transformational space where we meet with God and each other heart to heart, breath to
breath.
A. Worship and prayer oght not to be separated. !re prayer is agreement
with and proclamation of the Glory and prposes of God. !he definition of
worship is identical. "or that reason, we will se the phrase #worship-
filled prayer$ as a fsed idea that better conveys the interaction ta%ing
place in the &ose of 'rayer.
(. Worship-filled prayer is the primary love langage between God and
hmanity. It is not the only expression of love. Obedience, generosity,
compassion, jstice, etc. are also love langages. &owever, worship-filled
prayer is primary becase it most directly relates to the first
commandment, i.e., to love the )ord with all of or heart, mind, sol and
strength. It conveys or devotion, #deep nto deep$ *'s. +,-./, to the
thoghts and intentions of God.
0. Worship-filled prayer is also the primary means of expressing God1s
Government on behalf of the earth and it is the fontain from which all
treasres and adventres spring. 2vangelism, prophetic tterances,
apostolic fondations, teaching, healing, etc. all spring from agreement in
worship-filled prayer with the Word, !he )ord 3ess or 0hrist. Or joy is
fond in &is desire for commnion with &is creation. We are matched by
or desire to see &is Glory and the %nowledge of &is Glory cover the
earth as the waters cover the seas. *&aba%%% ,-4+/
5. Worship-filled prayer is a cltivated environment and an intentional
activity where we set or ga6e, albeit in a dim reflection, on 3ess1
(eatifl face where the %nowledge of God dwells *, 0or. +-7/. We agree
with &im regarding all &e is as &e nfolds &is Glory, all that &e says as
&e nfolds &is Wisdom and all that &e desires as &e nfolds &is )ove.
It1s a rather simple process. As we ga6e at God, the !rth of &is Glory,
&is defining (eaty and &is Wisdom expressed in )ove fascinate, inspire
and instrct s. As we agree with the !rth, we agree with &is thoghts
and we pray for &im to receive what &e instrcts s to pray for from that
revelation. !hen, &e releases the very thing &e inspires s to pray for and
all of s are overjoyed becase &is 8ajesty is displayed both in &eaven
and on 2arth. Isaiah 41, Psalm 2
It is a grace-filled dynamic that is intentionally woven into the fabric of &is creation. (y
&is design, the 9ingdom of God is expressed and established by means of agreement
forged in the context of worship filled prayer. It manifests in mercy :jstice. It is an
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intentional, interdependent aspect of or relationship with God that operates in nity with
&is ;pirit and forms or part in the testimony of or )ord 3ess, the 0hrist. It is within
this dynamic that we discover nending treasres of joy as God1s love proves to be both
enormosly generos and highly interactive *see )%e 4< and Isaiah =7-=</.
0onsider the relationship within the Godhead as a model- "ather loves &is ;on. &e has
entrsted all things to &im. &e is #!he 8anifest Word:>ame$ of God, i.e., the flly
expressed revelation of the "ather. (y "ather1s design, &is thoghts were:are:will always
be commnicated to &is ;on and, in joy, 3ess spea%s, #)et there be?$ *#all things
have been created through Him and for Him Colossians 1:16 &is voice both creates
and pholds &is creation. *;ee 0olossians 4./
3ess absoltely loves "ather and joyflly see%s the desires of &is "ather. &e agrees with
the (rilliance of "ather1s !hoghts and Will and &e affirms it verbally. !hat is why &e
does nothing bt what the "ather says and does. It is becase &e enjoys &is "ather1s
Genis. &oly ;pirit joyflly proceeds from both "ather and ;on to bring s into @One$.
"ather and &oly ;pirit joyflly agree pon 3ess1 spo%en word. &oly ;pirit releases &is
fiery power to accomplish the will of "ather and ;on and what is spo%en from !heir
&eart and 8oth I;. !his is the dynamic that accomplishes God1s intentions.
!ou send forth !our "#irit, the$ are created% and !ou rene& the face of the earth' Ps'
1(4:)(
"o &ill *$ &ord be &hich goes forth from *$ mouth% It &ill not return to *e em#t$,
+ithout accom#lishing &hat I desire, ,nd &ithout succeeding in the matter for &hich I
sent it' Isaiah --:11
II. THE MATRIX OF JOY
!he dynamic described above is, in fact, also a model for or relationship with &im in
prayer. It1s stnning in simplicity and wisdom. (y &is design, &e has invited &is #image
bearers$ into the same process described prior. !he dynamic was set in place from the
beginning when &e breathed life into those &e formed into the image of God and
instrcted to tend the garden in 2den &e placed them in. )oo% at the dynamic in Genesis
,-
.hen the /ord 0od said, 1It is not good for the man to be alone% I &ill ma2e him a hel#er
suitable for him' 3ut of the ground the /ord 0od formed ever$ beast of the field and
ever$ bird of the s2$, and brought them to the man to see &hat he &ould call them% and
&hatever the man called a living creature, that &as its name' .he man gave names to all
the cattle, and to the birds of the s2$, and to ever$ beast of the field, but for ,dam there
&as not found a hel#er suitable for him' "o the /ord 0od caused a dee# slee# to fall
u#on the man, and he sle#t% then He too2 one of his ribs and closed u# the flesh at that
#lace' .he /ord 0od fashioned into a &oman the rib, &hich He had ta2en from the man,
and brought her to the man'
God %new what Adam needed before Adam did. It was already in &is heart to fashion
2ve from Adam1s side. In &is wisdom, &e was waiting for the revelation and need to
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emerge in Adam so &e cold delight Adam1s heart. "irst, &e expresses wisdom and
insight that Adam %nows nothing of by determining that Adam1s existence, as a singlar
entity, was not good. &ere we also see God1s motivation, i.e., what is good.
In order to establish the revelation that leads to prayer, &e, in hmility, parades &is own
creation before Adam and commissions Adam to name the creatres. In that process,
Adam discovers that there is no one sitable to help him. It is a moment of revelation,
poverty and need emerges and there is agreement between God and Adam that there is no
sitable creatre. Adam did not %now that was being primed for joy.
)i%e Adam, we first loo% to creation to flfill or need. In God1s wisdom, we find that
joy does not come from the revealed creation bt from God &imself and &is Goodness
revealed. !he )ord had placed Adam1s (ride within Adam so she wold be exegeted
from Adam himself and then fashioned by God1s own hand as a gift. What a delightfl
and generos God. &e is always plotting goodness.
In this brief pictre we also get a glimpse of the wisdom of God1s intent to do the same
one-day throgh 3ess and &is (ride, i.e., Israel and the 0hrch. 0an yo imagine the joy
and wonder in Adam and 2ve as they are given the God prescribed answer to the longing
in their heartsA !hey are joined to one another within the safety of God1s intention and
answered by mtal desire. It is a preview of 3ess1 3oy.
Agreeing with God, trsting &im and &is intentions and tending or charge according to
&is wisdom forms the joy of a growing relationship. !he dynamics of this relationship
are heaven based. !hey have never been revo%ed. We may have neglected the dynamics
of this relationship and its beaty bt God never has. &e bilt it into the atmosphere
srronding &is !hrone and it is thoroghly woven into the fabric of &is creation. !hings
li%e thnder and lightening, fire and smo%e are all reminders of the dynamic of worship
and prayer that fills the !hrone Boom of &eaven. Worship-filled prayer is star%ly present
or absent in every story. It is clearly illstrated in scriptre and is especially evident in the
(leprints of the !abernacles of 8oses and 5avid and later ;olomon1s !emple. 3ess is
the flfillment of this relational dynamic. &e is the &ose of 'rayer, the object of or
affection:worship and it is in 3ess that we see joy flly reali6ed.
;ince 3ess ascended to &is "ather to prepare a place for s to dwell together, prayer has
become &is:Or langage of longing as we await &is retrn. !he new 2ve longs to find
herself completely #one$ with the new Adam. "rom generation to generation it is a
desire:prayer slowly being restored to the forefront and its worth is being revealed with
increased nderstanding. &is (ride, namely those who believe in and have traded their
lives for 3ess1, are leaning in to it toward matrity. 'al nderstood this dynamic as a
mystery that he was graced to proclaim to all, inclding the Gentiles, as good news, 1to
bring to light &hat is the administration of the m$ster$ &hich for ages has been hidden in
0od &ho created all things% so that the manifold &isdom of 0od might no& be made
2no&n through the church to the rulers and the authorities in the heavenl$ #laces'
4#hesians 1:561(
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!o God1s glory, we are being fashioned, throgh volntary love in worship-filled prayer
and deeds of mercy:jstice, into the expressed revelation of 3ess by the &oly ;pirit
living in sD conforming s by the #word$ into &is image as the (ride and (ridegroom
become One. 7or those &hom He fore2ne&, He also #redestined to become conformed to
the image of His "on, so that He &ould be the firstborn among man$ brethren 8omans
9:25
&e is central. &e is ;overeign. !he dynamic is holy. Anything done otside of this
relational dynamic is established by or own designs. It will bear the frit of the #!ree of
the 9nowledge of Good and 2vil$, not the #!ree of )ife$. In other words, whatever we
do otside of first see%ing and then declaring in faith God1s thoghts and &eart in
worship-filled prayer E even thogh it may be seem good E is still going to prodce the
frit of or own independent spirits.
III. THEOLOGY FOR EFFECTIVE PRAYER/WORSHIP LEADERSHIP
A. !he Grace of Agreement
!he sbject of agreement is at the heart of worship-filled prayer. It is verbali6ed as being
#one$. !he )ord or God is #One$. We are called to be #One$ with 3ess as &e is #One$
with "ather. We are called to be of #One$ heart and mind with each other. (ecoming
#one$ is being in complete agreement with one another as we abide in 0hrist. Althogh
not an exhastive list, we can see and experience the idea of #one$ expressed in the
science of origin, binary code in mathematics, the blending of color and light into
#white$, the expression of marriage in commnion where the two become #one1 and in
msic, where melodies and harmonies complement each other to form #one$ symphony.
It is in this last arena that we can clearly view and illstrate how worship and prayer can
serve the idea of #one$ as #agreement$.
!here are two words closely lin%ed together in &ebraic tradition, #tehillah$ *praise/ and
#tephillah$ *prayer/. (oth are expressed in song. !he #Old !estament$ tells s that-
:0od is enthroned on the #raises ;tehillah of Israel: *'s ,,-C/. #!ehillah$ is a praise that
can only emerge from the hman heart that has encontered God. It is a song that is
niFe to the individal and the relationship with God that forms it. When sng in a
corporate context, it becomes a symphony becase each individal song is woven
together to fashion the larger song. !his is the %ind of praise that God dwells in *i.e., is in
the middle of/.
#Tephillah *or tefillah/$ is a heart cry of intercession that also emerges from the hman
heart that has encontered God. It is the %ind of prayer that God dwells in the midst of.
It1s root meaning is to #jdge oneself$ or to #assess if we are one$ with God1s heart and
thoghts. 1.his sur#rising &ord origin #rovides insight into the #ur#ose of <e&ish
#ra$er' .he most im#ortant #art of an$ <e&ish #ra$er, &hether it be a #ra$er of #etition,
of than2sgiving, of #raise of 06d, or of confession, is the intros#ection it #rovides, the
moment that &e s#end loo2ing inside ourselves, seeing our role in the universe and our
relationshi# to 06d' http-::www.jewfaF.org:prayer.htm
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Tehillah, a song of uni=uel$ intimate #raise and Tephillah, a song6#ra$er of uni=uel$
intimate intercession>su##lication are virtuall$ s$nonomous and biblicall$ d&ell together
in thought' In essence it is 1+orshi#6filled Pra$er' 1.he te#hillah or song6#ra$er is a
#ra$er of intercession or su##lication e?#ressed in song' .he Hebre&s often sang their
#ra$ers ;Isaiah 1:1-' .here are Hebre& and 0ree2 &ords for #ra$er that suggest a
direct #etition or short, shar# cr$ of a distressed heart ;Ps )(:2% 2 Cor 12:9 sung out in
su##lication' Haba22u2@s 1te#hillah in Haba22u2 cha#ter 2 is a &ell62no&n song6
#ra$er of this sort' htt#:>>&&&'angelfire'com>adaAio>#age-5'html
1.he *ishna, enumerates five #rinci#al #arts of the service of the s$nagogue: ;a the
recital of the "hema, ;b the #ra$er% ;c the reading of the la&% ;d the reading of the
#ro#hets, and the benediction% ;e the translation and e?#lanation of the "cri#ture
lesson .here is strong ground for sa$ing that #raise &as included under 1the #ra$er'
.here is such a close connection bet&een #ra$er and #raise that the$ could easil$ go
under one name' Pra$er includes the giving of than2s to 0od' Praise ma$ include
confession and #etition, as &ell as the giving of than2s'
http-::exclsivepsalmody.com:,G4G:GH:44:Festion-C-how-do-we-%now-that-christian-worship-is-based-on-the-
worship-of-the-jewish-synagoge:
Worship and prayer are inextricably connected. ;o are the roles of a Worship )eader and
a 'rayer )eader. !here is a dynamic between the two that mimics the connection between
#tehillah$ and #tephillah$. !hey are virtally synonymos in attitde and expression.
!hey operate best when they are together and in agreement.
!he dynamic is gronded in the idea that "ather, ;on and &oly ;pirit are so nified in
heart and agreement that they are One. 3ess1 prayer in 3ohn 4. is one long discorse on
nity:agreement. As a matter of corse, we cold say that there is a theology of
agreement.
Agreement alone and withot God is powerfl *consider the !ower of (abel/. &owever,
agreement forged in the fire of God1s love is the ltimate creative force and it prodces
joy in the midst of transformation. As illstrated prior, we see this agreement forged in
love expressed within #!he 8arriage 8otif$. It begins with God in agreement with
&imself *)et Is ma%e man in or own image/. It contines with God forming Adam and
fashioning 2ve from &is side, and it is revealed in glory as !he >ew Adam *!he )ord
3ess/ is joined to !he (ride *the 0hrch/ formed from 3ess1 pierced side and it
clminates in the dwelling of God with man. Inion:agreement with God is powerflly
revealed in this mystery of marriage. !wo are transformed into #one$. It is meant to
commnicate a deeper mystery, i.e., 0hrist and the chrch. 8arriage is designed to
florish in agreement and release joy. It1s a profond motif that can be followed from
beginning to end in the scriptre.
)et1s loo% a little deeper. 'salm += is a beatifl description of the wedding between the
(ridegroom 9ing and &is (ride. In verse . we discover that "ather has anointed 3ess,
the (ridegroom 9ing with the Joil of joy.J "rom where does the joy springA It springs
from the (ridegroom1s agreement with &is "ather and &oly ;pirit. !hey love
righteosness and hate wic%edness. In case yo thin% the 'salm refers to ;olomon or
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5avid, the writer of the boo% of &ebrews Fotes this passage when spea%ing of the
8essiah- 1But of the "on He sa$s, :!our throne, 3 0od, is forever and ever, and the
righteous sce#ter is the sce#ter of his 2ingdom' !ou have loved righteousness and hated
la&lessness% therefore 0od, $our 0od, has anointed $ou &ith the oil of gladness above
$our com#anions': *&ebrews 4-<-H, Foting 'salm +=-7-./ !he first agreement is
between "ather, ;on and ;pirit.
!he second tier of agreement is for hmanity to brea% agreements with the fathers of this
earth *inclding and especially the father of lies/ and agree with !&2 "ather, God.
#,gree &ith 0od, and be at #eace% thereb$ good &ill come to $ou' <ob 22:21
In verses 7-H the (ride is described in gorgeos langage and then in verse 4G, she is
instrcted to trn from her #father1s hose$ and her people in order to do one thing, to be
desirable to the 9ing. ;he mst trn from agreement with the many to come into
agreement with the #one$, her 9ing. In place of her fathers, she will prodce sons with
the 9ing to whom she has joined with as one.
!he third is agreement with one another. 'salm 4CC says, 1Ho& good and #leasant it is
&hen 0odCs #eo#le live together in unit$D It is li2e #recious oil #oured on the head,
running do&n on the beard, running do&n on ,aronCs beard, do&n on the collar of his
robe' It is as if the de& of Hermon &ere falling on *ount Eion' 7or there the /38F
besto&s his blessing, even life forevermore'
0onsider this- !here is a physical reality the scriptres are pictring when they spea% of
Kion and it is attached to 3ersalem and the covenant God has with Israel. &owever, we,
as the e22lesia, are grafted in to Israel and are also #Kion$, i.e., the dwelling place of God
*according to the writer of &ebrews4,-,4-,C/. Applying the dynamic of nity to both
dimensions is permissible. "or or prposes, we1re focsing.
(oth 'salms *+= and 4CC/ give tender insights into the glorios joy of agreement forged
in love.
If we would righly agree wih !od" and #e a peace"$ we mus know him as he has re%ealed
himself" no only in he uniy of his essence and su#sisence" #u also in he pluraliy of his
persons. !od said" Le us make man in our own image$&le no man #e conen unil he
knows somehing of he us$ from whom his #eing was deri%ed.
'ndea%or o know he (aher) #ury your head in deep repenance" and confess ha you are no
worhy o #e called his son. *ecei%e he kiss of His lo%e" le he ring which is he oken of his
eernal faihfulness #e on your finger" and si a his a#le and le your hear make merry in his
grace. Then press forward and seek o know much of he +on of !od who is he #righness of
his (aher,s glory" and ye in unspeaka#le condescension of grace #ecame man for our sakes.
-now him in he singular comple.iy of his naure: eernal !od" and ye suffering" finie
man. (ollow him as he walks he waers wih he read of deiy" and as he sis upon he well in
he weariness of humaniy. /e no saisfied unless you know much of 0esus 1hris as your
(riend" your /roher" your all.
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(orge no he Holy +piri and endea%or o o#ain a clear %iew of his naure and characer" his
ari#ues" and his works. /ehold ha +piri of he Lord who firs of all mo%ed upon chaos and
#rough forh order. He now %isis he chaos of your soul and creaes he order of holiness.
/ehold him as he Lord and gi%er of spiriual life" he Illuminaor" he Insrucor" he
1omforer" and he +ancifier. /ehold him as he descends upon he head of 0esus" and hen
aferwards ress upon you. +uch an inelligen" scripural" and e.perimenal #elief in he
Triniy in uniy is yours if you ruly know !od" and such knowledge #rings peace indeed.$
LCharles "#urgeon '',da#ted from *orning and 4vening
(. !he ;ymphony of )ove
)et1s expand this concept of agreement by loo%ing at a commonly Foted passage on in
8atthew 4< *We1ll loo% at the passage in context later on bt the conclsions we come to by singling ot
this text will not be affected adversely by or treatment here./ In verse 4H-,G,!he )ord 3ess says-
:,gain I sa$ to $ou, that if wo of you agree on earh a#ou anyhing ha hey may ask"
i shall #e done for hem #y 2y (aher who is in hea%en. 3(or where wo or hree ha%e
gahered ogeher in 2y name" I am here in heir mids.3
0onsider another translation based pon the more simplistic translation of the Gree%- If
*do/ two are *sumphoneo) symphonious *harmonios/ on the earth over the * pragma)
defined deed they * aiteo) ask/crave/ desire they will * ginomai) case it to be %nown:generate
it to them from:beside:near:arond:by * para ) my "ather in &eaven$. "or where two or
three *snago/ lead ogeher in 8y *onoma/ character:name:identity:athority, I am in
the *mesos/ middle.
!he Gree% text reveals beatifl nances illstrating the effect of harmony:agreement on
both &eaven and earth.
In the context of 8atthew 4<, 3ess is telling s that effective prayer *tephillah/ exists
between people who wor% throgh their desires ntil they are all in agreement, i.e.,
relationship is wor%ed ot together ntil there is sch nity in their hearts with each other
A>5 the character:natre *onoma/ of the )ord 3ess that their heart1s cry forms a
beatifl, symphonic sond:song of praise *#tehillah$/D to the )ord, with the )ord and
arond the )ord. !his song moves the heart of !he "ather and releases a powerfl
response. !his dynamic answers at least part of 3ess1 prayer in 3ohn 4.-,4 1that the$
ma$ all be one% even as !ou, 7ather, are in *e and I in !ou, that the$ also ma$ be in Gs,
so that the &orld ma$ believe that !ou sent *e' 3ess instrcts s that the %ey to
effective prayer is relationship in commnion in agreement.
What a marvelos thoght. God is moved by the symphony of the hearts of &is children,
harmoni6ing with their 8essiah, &is ;on and the commnion is expressed in sond:song
*a foreshadow of the sond of the (ride and the (ridegroom/. In response, &e engages
with the song and it elicits a beatifl sond from &is heart that affects &eaven and earth.
Bemember, the )ord created the Iniverse the same way, i.e., with the sond-song #)et
there be?$
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!his idea also implies that there is a different sond prodced when we gather together
than when we are alone. ;olos can be beatifl and the )ord hears them and even
witnesses to their beaty. &owever, there is something more powerfl and beatifl than
one alone E the symphony of "amily. "ather loves #family$. &e pts the lonely in
families *0od sets the lonel$ in families, he leads forth the #risoners &ith singing% but the
rebellious live in a sun6scorched land' Ps' 69:6/. And he loo%s for s to help one another
(2 a family. As we do, the goal is to become #harmonios$ with &im and with each
other. 1.herefore confess $our sins to each other and #ra$ for each other so that $ou
ma$ be healed' .he #ra$er of a righteous #erson is #o&erful and effective' <ames -:16
&e wants s to help each other pray together in the confidence of a clean conscience by
being fond in &is righteosness and by restoring one another so we can all pray in love,
boldness and nity.
'al tells s thogh that any sond that does not have love is a #clanging cymbal$ E an
offensive sond that prodces nothing of worth.
1Corinthians 1):1 If I s#ea2 &ith the tongues of men and of angels, but do not have love,
I have become a nois$ gong or a clanging c$mbal' If I have the gift of #ro#hec$, and
2no& all m$steries and all 2no&ledge% and if I have all faith, so as to remove mountains,
but do not have love, I am nothing' ,nd if I give all m$ #ossessions to feed the #oor, and
if I surrender m$ bod$ to be burned, but do not have love, it #rofits me nothing'
)ove brings sond into symphony. Only love in agreement prodces a beatifl song
before the )ord. When we are in agreement with what the GO5 W&O I; )OM2 says
abot &is creationD when what we are as%ing for is in harmony with &is heart, we pray
with &is character and it toches &is heart in a marvelos way. A powerfl sond leaps
from "ather1s heart as we do so and as A)) are enjoyed, the prayer is answered and there
is #joy$ in &is hose.
#If 0od is a F<, /ife is a dance floor, /ove is the rh$thm, !ou are the music, If 0od is a
F<, /ife is a dance floor, !ou get &hat $ou@re given, It@s all ho& $ou use it.$ L'in%
Whom we agree with, whom we define orselves by:align orselves with, and how we
express the relationship defines the affect and effect of or prayers. !herefore as we loo%
at leading in prayer and worship, all we do mst be viewed throgh the lens of
agreement:symphony:love.
0. !he ;tewardship of Government
One of the primary roles of hmanity on earth is Governmental ;tewardship in agreement
with God. !he role of both the Worship )eader and the 'rayer )eader mst be seen
throgh this lens if intercession is to be led in faith and government is exected with right
motives.
0enesis 1: 26629 .hen 0od said, :/et Gs ma2e man in 3ur image, according to 3ur
li2eness% and le hem rule o%er the fish of the sea and over the birds of the s2$ and over
the cattle and over all he earh, and over ever$ cree#ing thing that cree#s on the earth':
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0od created man in His o&n image, in the image of 0od He created him% male and
female He created them' 0od blessed them% and 0od said to them, :Be fruitful and
multi#l$, and fill he earh" and su#due i% and rule over the fish of the sea and over the
birds of the s2$ and over ever$ living thing that moves on the earth':
0enesis 2:H,1- .hen the /38F 0od formed a man

from the dust of the ground and
breathed into his nostrils the breath of life, and the man became a living being
1-
.he
/38F 0od too2 the man and #ut him in the 0arden of 4den o work i and ake care of
i'
Psalm 9:466 1+hat is man that !ou ta2e thought of him, ,nd the son of man that !ou
care for himI !et !ou have made him a little lo&er than 0od, ,nd !ou cro&n him &ith
glor$ and maJest$D 4ou make him o rule o%er he works of 4our hands% !ou have #ut
all things under his feet
Psalm 11-:16 .he heavens are the heavens of the /38F, But he earh He has gi%en o
he sons of men.
2ach of these passages highlights the role of hmanity as a steward entrsted with the
care of the earth and all that is part of it. We are intimately tied to it by or very natre in
that God created s ot of the dst of the grond. &e formed s from the earth and then,
by &is breath, released s into life. We are the only creatres established this way. We
are made of the earth bt carry the breath of &eaven.
(y the )ord1s mysterios wisdom, in intentional partnership, &e has charged s to be
stewards. Or choices affect &is creation. 'al tells s that the earth and all of creation is
tied to the conseFences or choices.
8omans 9:15622 17or the an?ious longing of the creation &aits eagerl$ for the revealing
of the sons of 0od' 7or the creation &as subJected to futilit$, not &illingl$, but because of
Him &ho subJected it, in ho#e that the creation itself also &ill be set free from its slaver$
to corru#tion into the freedom of the glor$ of the children of 0od' 7or &e 2no& that the
&hole creation groans and suffers the #ains of childbirth together until no&'
0learly, we are made to be in relationship with God and &is creation. All that we do has
an impact pon creation- past, present and ftre. !he most intriging aspect to 'al1s
statement is that !he )ord &imself sbjected &is creation to or identity becase of
#&ope$. !here is a confidence in &is heart regarding &ope and it is tied to the revelation
of &ope for &is #sons$, i.e., #the freedom of the glory of the children of God$.
'al also informs s that 0hrist in s *corporately/ is this very &ope *the hope of Glory/.
3ess identified &imself with s by becoming hmanD i.e., part of &is creation. God
became flesh and was endowed with the (reath of )ife. !hen, after &is victory on the
0ross-and &is Besrrection, &e re-enacts the creation of man when &e breathes &is
;pirit into the disciples *i.e., the new-born #chrch$/.
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Prayer Leadership
<ohn 2(:2162) ,gain <esus said, 1Peace be &ith $ouD ,s the 7ather has sent me, I am
sending $ou'
22
,nd &ith that he breathed on them and said, 18eceive the Hol$ "#irit'
2)

If $ou forgive an$oneCs sins, their sins are forgiven% if $ou do not forgive them, the$ are
not forgiven'
>ote what we are now charged with government expressed in a different form- the power
and responsibility to forgive. In this exchange, &e not only renews or charge bt &e
adds to it. !he foremost thoght in the )ord1s mind before &e ascends is reconciliation
and forgiveness. Incredible. !he government of or stewardship as a new creation is now
defined by forgiveness.
5. !he 8ar% of Athority- ;onship
We are identified by whom we align orselves with and call or "ather, based pon or
relationship with 3ess. #If yo %new me, yo wold %now my "ather also.$ *3ohn <-4H/
We choose to whom we will sbmit to *agree with/, i.e., the father of lies or the "ather of
)ights. We are created from the earth and from &eaven. We choose lies or )ife, dar%ness
or )ight.
John 8:!-"# is a treatise on the choice of "athers. It1s very explicit and too important to
shorten-
12
5hen 0esus spoke again o he people" he said" I am he ligh of he world. 5hoe%er
follows me will ne%er walk in darkness" #u will ha%e he ligh of life.$ .he Pharisees
challenged him, 1Here $ou are, a##earing as $our o&n &itness% $our testimon$ is not
valid' <esus ans&ered, 14ven if I testif$ on m$ o&n behalf, m$ testimon$ is valid, for I
2no& &here I came from and &here I am going' But $ou have no idea &here I come from
or &here I am going' !ou Judge b$ human standards% I #ass Judgment on no one' But if I
do Judge, m$ decisions are true, because I am not alone' I stand &ith the 7ather, &ho
sent me' In $our o&n /a& it is &ritten that the testimon$ of t&o &itnesses is true' I am
one &ho testifies for m$self% m$ other &itness is the 7ather, &ho sent me' .hen the$
as2ed him, 1+here is $our fatherI 1!ou do not 2no& me or m$ 7ather, <esus re#lied'
If you knew me" you would know my (aher also.$ He s#o2e these &ords &hile
teaching in the tem#le courts near the #lace &here the offerings &ere #ut' !et no one
seiAed him, because his hour had not $et come' But he continued, 1!ou are from
belo&% I am from above' !ou are of this &orld% I am not of this &orld' I told $ou that $ou
&ould die in $our sins% if $ou do not believe that I am he, $ou &ill indeed die in $our
sins' 1+ho are $ouI the$ as2ed' 1<ust &hat I have been telling $ou from the
beginning, <esus re#lied' 1I have much to sa$ in Judgment of $ou' But he &ho sent me is
trust&orth$, and &hat I have heard from him I tell the &orld' .he$ did not understand
that he &as telling them about his 7ather' "o <esus said, 5hen you ha%e lifed up

he
+on of 2an" hen you will know ha I am he and ha I do nohing on my own #u
speak 6us wha he (aher has augh me. .he one &ho sent me is &ith me% he has not
left me alone, for I always do wha pleases him.$ 4ven as he s#o2e, man$ believed in
him' .o the <e&s &ho had believed him, <esus said, 1If $ou hold to m$ teaching, $ou are
reall$ m$ disci#les' .hen $ou &ill 2no& the truth, and the truth &ill set $ou free' .he$
ans&ered him, 1+e are ,brahamCs descendants and have never been slaves of an$one'
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Ho& can $ou sa$ that &e shall be set freeI <esus re#lied, 1Ker$ trul$ I tell $ou,
ever$one &ho sins is a slave to sin' Lo& a slave has no #ermanent #lace in the famil$,
but a son belongs to it forever' "o if the "on sets $ou free, $ou &ill be free indeed' I 2no&
that $ou are ,brahamCs descendants' !et $ou are loo2ing for a &a$ to 2ill me, because
$ou have no room for m$ &ord' I am elling you wha I ha%e seen in he (aher,s
presence, and you are doing wha you ha%e heard from your faher' 1,braham is our
father, the$ ans&ered' If you were A#raham,s children"$ said 0esus" hen you
would

do wha A#raham did. ,s it is, $ou are loo2ing for a &a$ to 2ill me, a man &ho
has told $ou the truth that I heard from 0od' ,braham did not do such things' !ou are
doing the &or2s of $our o&n father' 1+e are not illegitimate children, the$ #rotested'
1.he onl$ 7ather &e have is 0od himself' <esus said to them, If !od were your
(aher" you would lo%e me" for I have come here from 0od' I have not come on m$ o&n%
0od sent me' +h$ is m$ language not clear to $ou7 /ecause you are una#le o hear
wha I say.
4ou #elong o your faher" he de%il" and you wan o carry ou your faher,s desires.
He &as a murderer from the beginning, not holding to the truth, for here is no ruh in
him. +hen he lies, he s#ea2s his native language, for he is a liar and the father of lies'
!et because I tell the truth, $ou do not believe meD Can an$ of $ou #rove me guilt$ of sinI
If I am telling the truth, &h$ donCt $ou believe meI 5hoe%er #elongs o !od hears wha
!od says. The reason you do no hear is ha you do no #elong o !od.$
Whom we identify with as #"ather$ defines whose desire we carry ot. Whom we agree
with and what we agree pon has an effect pon what we say and do. When we align
orselves with the father of lies, we are nable to hear 3ess and all we do hear is
accsation and twisted words, therefore, that is all we release arond s. We dwell in
accsation and lies. !he effect is death, i.e., #mrder$.
When we align or hearts with "ather God1s heart and agree with each other in prayer by
faith, the effect is the release of life, trth, freedom, and love for 3ess, "ather God and
the &oly ;pirit. !he Will and 9ingdom of &eaven is expressed here pon the earth in
partnership with the 0hrch.
4#hesians ):1(611 1His intent &as that no&, through the church, the manifold &isdom of
0od should be made 2no&n to the rulers and authorities in the heavenl$ realms,
according to his eternal #ur#ose that he accom#lished in Christ <esus our /ord'
In or abiding relationship with 3ess, we are able to hear and to see what "ather God is
doing and then natrally do what pleases &im. If we pay close attention to 3ess1 pattern,
we see that the tre mar% of matre athority is ;onship that says and does what "ather is
doing. !he following statement defines matrity- #!he ;on only does what the "ather is
doing$. Immatrity wold find a son doing as he alone pleases. We see that wor%ed ot in
)%e 4= where the immatre son demands his inheritance ahead of time and sFanders it.
Within the 9ingdom, matrity is measred by joyfl obedience.
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When we pray, we also identify with or "ather as the sorce of or provision. Who we
identify with governs Who we go to when we are in need as well as what we see, hear
and proclaim in all circmstances. What we believe as 'rayer and Worship )eader sets
the tone and direction of thoghts for the entire room. Or position as sons is to point to
the "ather and that pointing, in faith, helps to release joy.
<ohn 16: 22624 "o &ith $ou: Lo& is $our time of grief, but I &ill see $ou again and $ou
&ill reJoice, and no one &ill ta2e a&a$ $our Jo$'
2)
In that da$ $ou &ill no longer as2 me
an$thing' Ker$ trul$ I tell $ou, m$ 7ather &ill give $ou &hatever $ou as2 in m$ name'
24

Gntil no& $ou have not as2ed for an$thing in m$ name' ,s2 and $ou &ill receive, and
$our Jo$ &ill be com#lete'
>ow, the prayer that the )ord taght s as disciples has a renewed fervor in it for all of
s. Bead it again as a steward of the earth and as a son of God, endowed with
forgiveness-
*atthe& 6: 561) 1.his, then, is ho& $ou should #ra$: @3ur 7ather in heaven, hallo&ed
be $our name, $our 2ingdom come, $our &ill be done on earth as it is in heaven' 0ive us
toda$ our dail$ bread' 7orgive us our debts, as &e also have forgiven our debtors' ,nd
lead us not into tem#tation, but deliver us from the evil one' @7or if $ou forgive men &hen
the$ sin against $ou, $our heavenl$ 7ather &ill also forgive $ou' But if $ou do not forgive
men their sins, $our 7ather &ill not forgive $our sins'
2. !he 8ar% of Intimacy- !he (ride and !he (ridegroom releasing (iblical
3stice together
(iblical jstice is powerfl motivator for prayer. )%e tells s in 0hapter 4< that the )ord
releases jstice Fic%ly when &is #chosen$ pray night and day. In order to pray for jstice
with confidence, we mst nderstand that biblical jstice is very different from or own
thoghts of bringing down pnishment. It needs to be transformed in or thoghts from a
fear-based term into a love-based redemptive term emerging from intimacy.
Or first view of jstice is fond in the model of early Israeli 3dges. )ater, we see it
throgh the pathos of God expressed in the prophetic boo%s. *Abraham &eschel does a
wonderfl job defining this topic in his boo%, #!he 'rophets$./ &owever, it mst be
reviewed matrely throgh the perfect lens of 3ess, the Bighteos 3dge. It mst be
defined by what &e has to say abot the sbject and also by what &e 5I5 to both
establish it and flfill it.
;implified, the &ebraic view is that #jstice$ is expending one1s strength on behalf of the
wea% and setting things right. In its matrity, however, it is ltimately agreeing with
"ather1s assessment of what is good *as 3ess says, #Only God is Good.$/ and adjsting
all things to the 'lmb line- 0esus. *<ohn 1)61- gives us a great deal of instruction about
these ideas' Please ta2e the time to re6read these cha#ters./ !hings li%e love,
forgiveness, healing, emancipation, redemption, reconciliationD deliverance, salvation,
etc. are more accrate pictres of 3ess1 interaction with hmanity and therefore
exemplify tre biblical jstice.
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3ohn and 'al both wrote letters to the chrch that sccinctly describe the relationship
between fear and pnishment regarding jstice and then they distance s from them both
by redefining or lives as children in 0hrist by love. )isten for the echoes of 3ohn < as we
are placed, in 0hrist, into the same relationship that 3ess has with the "ather and we are
given instrctions to love the same way-
1<ohn ): 1 1How grea a lo%e he (aher has #esowed on us" ha we would #e called
children of !od) and such we are (or his reason he world does no know us" #ecause
i did no know Him' Beloved, no& &e are children of 0od, and it has not a##eared as
$et &hat &e &ill be +e 2no& that &hen He a##ears, &e &ill be li2e Him, because we will
see Him 6us as He is'
1<ohn 4: 4615 4ou are from !od" lile children, and have overcome them% because
greater is He &ho is in $ou than he &ho is in the &orld' .he$ are from the &orld%
therefore the$ s#ea2 as from the &orld, and the &orld listens to them' +e are from 0od%
he who knows !od lisens o us% he &ho is not from 0od does not listen to us' /y his we
know he spiri of ruh and he spiri of error' Beloved, let us love one another, for love
is from 0od% and ever$one &ho loves is born of 0od and 2no&s 0od' The one who does
no lo%e does no know !od" for !od is lo%e' B$ this the love of 0od &as manifested in
us, that 0od has sent His onl$ begotten "on into the &orld so that &e might live through
Him' In this is love, not that &e loved 0od, but that He loved us and sent His "on to be
the #ro#itiation for our sins' /elo%ed" if !od so lo%ed us" we also ough o lo%e one
anoher' Lo one has seen 0od at an$ time) if we lo%e one anoher" !od a#ides in us"
and His lo%e is perfeced in us. B$ this &e 2no& that &e abide in Him and He in us,
because He has given us of His "#irit' 5e ha%e seen and esify ha he (aher has sen
he +on o #e he +a%ior of he world. +hoever confesses that <esus is the "on of 0od,
0od abides in him, and he in 0od' +e have come to 2no& and have believed the love
&hich 0od has for us' 0od is love, and the one &ho abides in love abides in 0od, and
0od abides in him' B$ this, love is #erfected &ith us, so that &e ma$ have confidence in
the da$ of Judgment% because as He is, so also are &e in this &orld' .his is ho& love is
made com#lete among us so that &e &ill have confidence on the da$ of Judgment: In this
&orld &e are li2e <esus' There is no fear in lo%e. /u perfec lo%e dri%es ou fear"
#ecause fear has o do wih punishmen. The one who fears is no made perfec in lo%e.
5e lo%e #ecause he firs lo%ed us.
8omans 9:1- 7or you ha%e no recei%ed a spiri of sla%ery leading o fear again, but you
ha%e recei%ed a spiri of adopion as sons #y which we cry ou" 3A##a8 (aher8$
;ffice it to say, as we abide in 3ess, Or (ridegroom-9ing-3dge and align or prayers
with &im, or reFests are aligned to be answered with tre jstice becase the ;on only
does what the "ather is doing and &e alone jdges rightly *3ohn </. &e is )OM2.
>ow, if 3ess is God, and God is )ove *43ohn/, &e is perfect love and love casts ot fear
becase fear involves pnishment *4 3ohn +/. If the son jdges righteosly and mercy
trimphs over jdgment, *3ames ,-4C/ and we are now sons, what sort of jdges shold
we becomeA &ow shall we prayAA ;hold we be ones who hrl pnishment li%e fire
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*)%e H-=+/A Or ones who intercede in love li%e God, Or consming fireA *&ebrews
4,-,H/ 0onsider this- #A brised reed &e will not brea%, and a smoldering *dimly
brning/ wic% &e will not Fench, till &e brings jstice and a jst case to
victory.$*8atthew 4,-,G/
!he sons of God, connected rightly with their "ather, are entirely redemptive. We are
given the ministry of reconciliation *,0or. =-4</. As we align with "ather, we also align
with &is assessment *rather than or own/ of what is good and what is evil. We gladly
leave jdgment to &im and we draw from the !ree of )ife now instead of the !ree of the
9nowledge of Good and 2vil.
8atthew1s Gospel gives s another glimpse into God1s heart for jstice and once again it
entirely mercifl and redemptive. ;Lote: verse and cha#ter are artificiall$ a##lied to
scri#ture' In this case, &hat is referred to as Cha#ter 19 is often ta2en a#art and used out
of conte?t' I have removed the mar2ers for the sa2e of conte?t' &ere, 3ess is spea%ing to
his disciples abot the heart postre of those who are considered #great$ in &is 9ingdom
and &e points ot the mee%, hmble, joyfl freedom of a child as or model. &e then
connects that thoght to each of s and expresses &is desire that we cherish, protect and
honor each other in that postreD ta%ing care to not be a sorce of pain, separation or harm
for anyone. As we pic% p in verse 4,, we find &e focses or attention on jst how
mch &e cares for all of s as well as highlighting how we shold care for one another-
*atthe& 19: 1261+hat do $ou thin2I If a man o&ns a hundred shee#, and one of them
&anders a&a$, &ill he not leave the ninet$6nine on the hills and go to loo2 for the one
that &andered offI ,nd if he finds it, trul$ I tell $ou, he is ha##ier about that one shee#
than about the ninet$6nine that did not &ander off' In the same &a$ $our 7ather in
heaven is not &illing that an$ of these little ones should #erish' If $our brother or sister
sins, go and #oint out their fault, Just bet&een the t&o of $ou' If the$ listen to $ou, $ou
have &on them over' But if the$ &ill not listen, ta2e one or t&o others along, so that
Mever$ matter ma$ be established b$ the testimon$ of t&o or three &itnesses' MIf the$ still
refuse to listen, tell it to the church% and if the$ refuse to listen even to the church, treat
them as $ou &ould a #agan or a ta? collector' ;Personal note: <esus hung out &ith ta? collectors'
*atthe&, the &riter of this 0os#el &as oneD .rul$ I tell $ou, &hatever $ou bind on earth &ill be

bound in heaven, and &hatever $ou loose on earth &ill be

loosed in heaven' ,gain, trul$ I
tell $ou that if t&o of $ou on earth agree about an$thing the$ as2 for, it &ill be done for
them b$ m$ 7ather in heaven' 7or &here t&o or three gather in m$ name, there am I &ith
them' .hen Peter came to <esus and as2ed, 1/ord, ho& man$ times shall I forgive m$
brother or sister &ho sins against meI G# to seven timesI <esus ans&ered, 1I tell $ou,
not seven times, but sevent$6seven times'
)oo% at the %ey postres-
,. !he fllness of prpose *i.e., $$% of the sheep/
C. !he intention of salvation for all
+. Bedemption of the circmstances
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=. 5iscrete admonishment with the goal of immediate restoration
7. Agreement with one another and the )ord for the prpose of
releasing &eaven on earth
.. "orgiveness withot measre
In the roles of Worship:'rayer )eader, these postres shold
always gide and gard the prayer meeting. We are to gard the
meeting from assessments and accsations.
Bemember the lessons from the enticement of the ltimate accser in Genesis , N C-
0enesis 2:1-61H 1.hen the /38F 0od too2 the man and #ut him into the garden of 4den
to cultivate it and 2ee# it' .he /38F 0od commanded the man, sa$ing, :7rom an$ tree
of the garden $ou ma$ eat freel$% but from the tree of the 2no&ledge of good and evil $ou
shall not eat, for in the da$ that $ou eat from it $ou &ill surel$ die':
0enesis ):466 1.he ser#ent said to the &oman, :!ou surel$ &ill not dieD 7or 0od 2no&s
that in the da$ $ou eat from it your eyes will #e opened" and you will #e like !od"
knowing good and e%il': 5hen he woman saw that the tree &as good for food, and that
it &as a delight to the e$es, and that the tree &as desirable to ma2e one &ise, she too2
from its fruit and ate% and she gave also to her husband &ith her, and he ate'
We made a decision that srped God1s assessment of what was good and evil. We made
a poorly advised, immatre, independent grab at jdgment and wrea%ed havoc. >ow,
becase of 3ess, the #>ew Adam$, we as &is (ody get a do overO We get to relinFish
or jdgments and agree with &is. &e alone can jdge what is good or evil. We get to
agree and with &im ma%e things right throgh &im and to &im.
<ohn -:226)( *oreover, the 7ather Judges no one, but has entrusted all Judgment to the
"on,
2)
that all ma$ honor the "on Just as the$ honor the 7ather' +hoever does not honor
the "on does not honor the 7ather, &ho sent him' Ker$ trul$ I tell $ou, &hoever hears m$
&ord and believes him &ho sent me has eternal life and &ill not be Judged but has
crossed over from death to life' Ker$ trul$ I tell $ou, a time is coming and has no& come
&hen the dead &ill hear the voice of the "on of 0od and those &ho hear &ill live' 7or as
the 7ather has life in himself, so he has granted the "on also to have life in himself' ,nd
he has given him authorit$ to Judge because he is the "on of *an' Fo not be amaAed at
this, for a time is coming &hen all &ho are in their graves &ill hear his voice and come
outNthose &ho have done &hat is good &ill rise to live, and those &ho have done &hat is
evil &ill rise to be condemned' B$ m$self I can do nothing% I Judge onl$ as I hear, and m$
Judgment is Just, for I see2 not to #lease m$self but him &ho sent me'
3ess, the 0hrist is the anointed 9ing of !he 9ingdom of &eaven:God as well as the
%ingdoms of this earth. We are being trained in hmility and mercy to reign in and with
&im. !ogether, in agreement and faith, &e has given s the joy an honor to impact the
%ingdoms of this world. !he end reslt defines the #means$ i.e., )ove, Grace, 8ercy,
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(lessing, "orgiveness, ;alvation, Bedemption, Besrrection, ;anctification, and 're-
destinationO A)) of or prayers shold line p with these intentions. We shold have
nothing to do with the accser E inclding accsingO
Faniel H: 21 :I 2e#t loo2ing, and that horn &as &aging &ar &ith the saints and
over#o&ering them until the ,ncient of Fa$s came and Judgment &as #assed in favor of
the saints of the Highest 3ne, and he ime arri%ed when he sains ook possession of
he kingdom' :.hus he said: @.he fourth beast &ill be a fourth 2ingdom on the earth,
&hich &ill be different from all the other 2ingdoms and &ill devour the &hole earth and
tread it do&n and crush it' @,s for the ten horns, out of this 2ingdom ten 2ings &ill arise%
and another &ill arise after them, and he &ill be different from the #revious ones and &ill
subdue three 2ings' He &ill s#ea2 out against the *ost High and &ear do&n the saints of
the Highest 3ne, and he &ill intend to ma2e alterations in times and in la&% and the$ &ill
be given into his hand for a time, times, and half a time' 9/u he cour will si for
6udgmen" and his dominion will #e aken away" annihilaed and desroyed fore%er.
9Then he so%ereigny" he dominion and he greaness of all he kingdoms under he
whole hea%en will #e gi%en o he people of he sains of he Highes One) His kingdom
will #e an e%erlasing kingdom" and all he dominions will ser%e and o#ey Him'
8evelation 11:1- :The kingdom of he world has #ecome he kingdom of our Lord and
of his 1hris" and he will reign for e%er and e%er':
8evelation 12:1( .hen I heard a loud voice in heaven sa$: ::ow ha%e come he
sal%aion and he power and he kingdom of our !od" and he auhoriy of his 1hris'
(or he accuser of our #rohers" who accuses hem #efore our !od day and nigh" has
#een hurled down.
1 Corinthians 1-:2(629 But Christ has indeed been raised from the dead, the firstfruits of
those &ho have fallen aslee#' 7or since death came through a man, the resurrection of
the dead comes also through a man' 7or as in ,dam all die, so in 1hris all will #e made
ali%e' But each in his o&n turn: Christ, the firstfruits% then, &hen he comes, those &ho
belong to him' .hen the end &ill come, when he hands o%er he kingdom o !od he
(aher afer he has desroyed all dominion" auhoriy and power' 7or he mus reign
unil he has pu all his enemies under his fee' .he last enem$ to be destro$ed is death'
7or he :has #ut ever$thing under his feet': Lo& &hen it sa$s that :ever$thing: has been
#ut under him, it is clear that this does not include 0od himself, &ho #ut ever$thing
under Christ' 5hen he has done his" hen he +on himself will #e made su#6ec o him
who pu e%eryhing under him" so ha !od may #e all in all'
In 2phesians , we are told where we are positioned in &eaven with &im now and it is
from this position that we pray.
1But 0od, being rich in merc$, because of His great love &ith &hich He loved us, even
&hen &e &ere dead in our transgressions, made us alive together &ith Christ ;b$ grace
$ou have been saved, and raised us u# &ith Him, and seaed us wih Him in he
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Prayer Leadership
hea%enly places in 1hris 0esus, so that in the ages to come He might sho& the
sur#assing riches of His grace in 2indness to&ard us in Christ <esus'
And finally, consider this thoght- Oddly enogh, when we have been seasoned in mercy
and forgiveness, we eventally 5O jdge E bt this time everything is different and we
are no longer ma%ing a grab as babies bt are instead in partnership with 3ess, throgh
the lens of &is Mictory on the 0ross, now formed into a matred (ride.
1 Corinthians 6:26) 13r do $ou not 2no& that the saints &ill Judge the &orldI If he
world is 6udged #y you, are $ou not com#etent to constitute the smallest la& courtsI Fo
$ou not 2no& that we will 6udge angelsI Ho& much more matters of this lifeI
'al, in his letter to the 2phesians 4-+-4+, reveals or identity in this role as well as or
goal-
#?He chose us in Him before the foundation of the &orld, that &e &ould be hol$ and
blameless before Him In lo%e He #redestined us to ado#tion as sons through <esus Christ
to Himself, according to the 2ind intention of His &ill, to the #raise of the glor$ of His
grace, &hich He freel$ besto&ed on us in the Beloved' In Him &e have redem#tion
through His blood, the forgiveness of our tres#asses, according to the riches of His
grace, &hich He lavished on us' In all wisdom and insigh He made known o us he
mysery of His will" according o His kind inenion which He purposed in Him wih a
%iew o an adminisraion suia#le o he fullness of he imes" ha is" he summing up
of all hings in 1hris" hings in he hea%ens and hings on he earh. In Him also &e
have obtained an inheritance, having been #redestined according to His #ur#ose &ho
&or2s all things after the counsel of His &ill, o he end ha we who were he firs o
hope in 1hris would #e o he praise of His glory' In Him, $ou also, after listening to
the message of truth, the gos#el of $our salvation66having also believed, $ou &ere sealed
in Him &ith the Hol$ "#irit of #romise, +ho is given as a #ledge of our inheritance, wih
a %iew o he redempion of !od9s own possession" o he praise of His glory'
In verses 4=ff, he then provides s an instrctive model for corporate prayer-
17or this reason I too, having heard of the
9' 7aith in the /ord <esus &hich e?ists among $ou and $our love
for all the saints
a. "aith in the )ord 3ess
b. "aith that is corporate
c. )ove for all of the ;aints
5' Fo not cease giving than2s for $ou, &hile ma2ing mention of $ou
in m$ #ra$ers%
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Prayer Leadership
a. !han%sgiving srronding those who are in or affection in
prayer
4G. .hat the 0od of our /ord <esus Christ, the 7ather of glor$, ma$
give to $ou a s#irit of &isdom and of revelation in the 2no&ledge
of Him.
a. Or focs is anchored pon "ather
b. Inderstanding that it is &im Who gives vale and worth to the
one who is loved *yo/. *!hat is glory E the vale and worth of
the one loved./ &e alone is the sorce of yor vale.
c. Operating in a spirit of wisdom and of revelation in the
%nowledge of &im shold elicit thoght. !re wisdom is the
ability to apply %nowledge revealed by God to the end that the
reslt is in line with what is intended, blessed and ordained by
God.
!imothy O. ;mith wrote #As this concerns the %nowledge of the things of God, the
wisdom of God enables s to apply the %nowledge of God effectively to prodce good
reslts. !hrogh revelation we gain nderstanding of trth and or %nowledge of the
things of God increases. !hrogh a spirit of wisdom we are enabled to apply the trths
we have learned and as a reslt we become very fritfl. If I am to %now anything abot
&im, it mst be revealed to me. If I am to wal% in the light of the %nowledge I have, I
need &is wisdom.
;ome of s have been facing sitations that need to change. We have prayed, tried to
believe, confessed the promises, reb%ed the devil, fasted, wept and all bt given p. We
tried everything we %now. We have had revelations from God and we %now many things
abot scriptre. Pet for all we %now, some things jst donQt change. Po see we are not to
jst have a spirit of revelation, so we can %now trthD we are to have a spirit of wisdom so
we can apply trth. When we follow the wisdom the ;pirit gives for the things we are
facing we will see change?. A spirit of wisdom and revelation means I come alive with
wisdom. I come alive with revelation, becase it is the ;pirit of a thing that ma%es it
alive.$ http-::limitlessreality.blogspot.com:
11' I #ra$ that the e$es of $our heart ma$ be enlightened, "3
a. "or God, who said, J L&'h( shall shine ot of dar%ness,J is the
One who has shone in or h)*+(s to give the L&'h( of the
%nowledge of the glory of God in the face of 0hrist. ,0or. +-7
12' .hat $ou &ill 2no& &hat is the ho#e of His calling
a. !his idea is tied both to or inheritance as the saved and as
#over comers$
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Prayer Leadership
1)' +hat are the riches of the glor$ of His inheritance in the saints,
and
a. We are &is portion:inheritance of priesthood and &e is orsO
14' +hat is the sur#assing greatness of His #o&er to&ard us &ho
believe
.hese are in accordance &ith the &or2ing of the strength of His might &hich He brought
about in Christ, &hen He raised Him from the dead and seated Him at His right hand in
the heavenl$ #laces, far above all rule and authorit$ and #o&er and dominion, and ever$
name that is named, not onl$ in this age but also in the one to come' ,nd He #ut all
things in subJection under His feet, and gave Him as head over all things to the church,
&hich is His bod$, the fullness of Him &ho fills all in all'
A. !he 8ystery of "aith, &ope, )ove
When all is said and done, there are occasions when we strggle to discern and pray or
when we have wor%ed throgh agreement and faith in wisdom and revelation and yet the
otcome differs from or hopes and expectations. It is in this place that we discover we
mst rest in the mystery of #faith, hope and love$ where we believe all things, endre all
things, hope all things$ *40or.4C/ and trst?. that God %nows and &e is the One Who
#&ill &i#e a&a$ ever$ tear from their e$es% and there &ill no longer be an$ death% there
&ill no longer be an$ mourning, or cr$ing, or #ain% the first things have #assed a&a$':
8evelation 21:4 1.hose &ho so& in tears shall rea# &ith Jo$ful shouting' Psalm 126:-
IV. ADDITIONAL METAPHORICAL IMAGES OF A PRAYER LEADER:
A. A Warrior- 8ilitancy in the 0ontext of Worship
Psalm ;<<:;-= /lessed #e he LO*> my *ock" who rains my hands for war"
my fingers for #ale. 2y lo%ingkindness and my forress" my high ower and
my deli%erer" my shield" and He in whom I ake refuge" who su#dues my people
under me.$
!his passage describes a crcial postre for the 'rayer )eader and the entire
!eam. It is !he )ord who trains s and we cannot rely pon or own #wisdom$.
&is ways are mch higher than ors and we are engaging in an arena that reFires
complete dependence pon &im. All that we engage in as worshiping intercessors
is both a training event and the real deal all at the same time.
"irst, consider the opening word #(lessed$. It implies %neeling on or behalf and
setting or thoghts in honor toward &im. We begin in Worship. It is the place we
set ot from. It serves to anchor s in the emotional postre of the )ord. !he )ord
is entirely &appy *(lessed/ and at 'eace. &e is the One with tre wisdom and
#!he 0ommander in 0hief.$
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Inderstanding that God is at peace and happy:blessed secres s in this trth- &e
always relates in loving %indness toward s which in trn encorages s to stay
closeD i.e., in the shadow of &is protection. Abiding in the One whom we ta%e
refge in is not an intellectal exercise bt the frame of mind and heart that we
mst not step away from. As sch, the pictre it creates is a novice protected by
Abba1s giant "ather figre. &is shield is in front of s defending s as &e moves
s forward with &im teaching s to battle or enemies. It also implies an honor
and athority that is released pon s from the people we serve. !he instrction is
simple. ;tay inside 'apa1s love.
After frther development in scriptre, we find that or weapons are not carnal at
all bt are the alignment of all things with the !rth of 0hrist.
0ompare 'salm 4++-4-, to 2phesians 7-4G-4< and , 0orinthians 4G-C-7
(inally" #e srong in he Lord and in his mighy power. Pu on he full armor of
!od so ha you can ake your sand agains he de%il9s schemes. (or our
sruggle is no agains flesh and #lood" #u agains he rulers" agains he
auhoriies" agains he powers of his dark world and agains he spiriual
forces of e%il in he hea%enly realms. Therefore pu on he full armor of !od" so
ha when he day of e%il comes" you may #e a#le o sand your ground" and
afer you ha%e done e%eryhing" o sand. +and firm hen" wih he #el of ruh
#uckled around your wais" wih he #reasplae of righeousness in place" and
wih your fee fied wih he readiness ha comes from he gospel of peace. In
addiion o all his" ake up he shield of faih" wih which you can e.inguish
all he flaming arrows of he e%il one. Take he helme of sal%aion and he
sword of he +piri" which is he word of !od. And pray in he +piri on all
occasions wih all kinds of prayers and re?uess. 5ih his in mind" #e aler and
always keep on praying for all he sains. Pray also for me" ha whene%er I
open my mouh" words may #e gi%en me so ha I will fearlessly make known
he mysery of he gospel" for which I am an am#assador in chains. Pray ha I
may declare i fearlessly" as I should.
(or hough we li%e in he world" we do no wage war as he world does. The
weapons we figh wih are no he weapons of he world. On he conrary" hey
ha%e di%ine power o demolish srongholds. 5e demolish argumens and e%ery
preension ha ses iself up agains he knowledge of !od" and we ake capi%e
e%ery hough o make i o#edien o 1hris. And we will #e ready o punish
e%ery ac of diso#edience" once your o#edience is complee
All of this is a necessary prelde to engaging effectively in prayer as a commnity
and a leader nder the overall )eadership of God.
!he 'rayer )eader and the team do not engage in criticism of the (ody of 0hrist
or even of the world. We instead align or thoghts and hearts with God1s )oving
9indness. We are ministers of reconciliation. , 0orinthians =-4.-4H
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Therefore" if anyone is in 1hris" he is a new creaion) he old has gone" he
new has come8 All his is from !od" who reconciled us o himself hrough
1hris and ga%e us he minisry of reconciliaion: ha !od was reconciling he
world o himself in 1hris" no couning men9s sins agains hem. And he has
commied o us he message of reconciliaion.
(. A (ride- Intercession from Intimacy
#As women are called to be sons of God, so men are called to be the (ride of 0hrist.
(oth describe a position of great privilege before God for the redeemed. !hese privileges
do not point to something that is intrinsically male or female, bt to that which transcends
gender *Gal. C-,</.
,<
!here is?neither male nor femaleD for yo are all one in 0hrist
3ess. *Gal. C-,</ As sons of !od, we are in a position to experience !od,s hrone as
heirs of &is power. As the /ride of 1hris, we are in a position to experience !od,s
hear, &is deep desire for s. ? Or longing to be wholehearted and abandoned to God
reFires the impartation of God1s love to or hearts *Bom =-=/. Only by living abandoned
to 3ess can we %now the joy of lovesic%ness. !he heart of the (ride desires to wal% in
the power that enables her to give the deepest affection of her heart to 3ess *8t. ,,-C./,
to have an enlarged capacity to love 3ess more, and the power to be loyal in love.$ 8i%e
(ic%le
Isaiah 61:1( I delight greatl$ in the /38F% m$ soul reJoices in m$ 0od' 7or he
has clothed me &ith garments of salvation and arra$ed me in a robe of his
righteousness, as a #ridegroom adorns his head li2e a #riest, and as a #ride
adorns herself &ith her Je&els'
<ohn ):25 .he #ride belongs to the #ridegroom' .he friend &ho attends the
#ridegroom &aits and listens for him, and is full of Jo$ &hen he hears the
#ridegroomCs voice' .hat Jo$ is mine, and it is no& com#lete
We, as the corporate chrch are betrothed to 0hrist *see 2phesians =/ and anticipate the
great 8arriage of the )amb *Bevelation 4H-7-</. !his spea%s of intimacy in partnership.
We are presently learning to operate from this reality. In )%e1s Gospel, 3ess instrcts
s in prayerD comparing the tenacity of a widow1s interaction with an ncaring jdge to
the release of 3stice by the )ord at the reFest of &is #betrothed$. If a widow can enjoin
God for jstice, how mch more will God respond to the one &e has chosenA
/u2e 19:169 .hen <esus told his disci#les a #arable to sho& them that the$ should
al&a$s #ra$ and not give u#' He said: 1In a certain to&n there &as a Judge &ho
neither feared 0od nor cared &hat #eo#le thought' ,nd there &as a &ido& in that
to&n &ho 2e#t coming to him &ith the #lea, M0rant me Justice against m$
adversar$'C 17or some time he refused' But finall$ he said to himself, M4ven
though I donCt fear 0od or care &hat #eo#le thin2, $et because this &ido& 2ee#s
bothering me, I &ill see that she gets Justice, so that she &onCt eventuall$ come
and attac2 meDC ,nd the /ord said, 1/isten to &hat the unJust Judge sa$s' ,nd
&ill not 0od bring about Justice for his chosen ones, &ho cr$ out to him da$ and
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nightI +ill he 2ee# #utting them offI I tell $ou, he &ill see that the$ get Justice,
and =uic2l$' Ho&ever, &hen the "on of *an comes, &ill he find faith on the
earthI
We are to pray from a position of transparency and intimacy as one #accepted in the
(eloved.$ *2phesians 4-7/
0. A 'riest- 8inistry to God and 8an
:7or the /ord $our 0od has chosen him out of all $our tribes, to stand to serve in the
name of the /ord, him and his sons forever': ;Feut' 19:-
#Who are the 'riestsA !he first %ohen, the fonder of the priestly clan, was Aaron,
brother of 8oses, of the tribe of )evi. All of Israel is descended from the twelve sons of
3acob. 3acobQs third son was )evi, and Aaron was a forth generation descendant of )evi.
Aaron and his for sons were designated as the first priestsD Aaron served as the first
&igh 'riest. All of his male descendants were chosen by God to be priests foreverD it is an
eternal covenant. !hs even today, a %ohen amongst the 3ewish people is genealogically
a direct descendant of Aaron.
!he Bole of the 'riests- !he &oly One chose these men to be in a position of spirital
leadership. In the days of the !emple, they were responsible for the sacred service. !he
&ebrew word %ohen actally means, Jto serve,J and a deeper lingistic connection can be
fond in the word %en, meaning, Jyes,J itself related to %ivvn, Jto direct.J !hs a %ohen
is called pon to direct himself, and others, in the proper service of God- J,nd $ou,
se#arate $our brother ,aron and his sons from among the Israelites, and bring them
close to $ou''' so the$ can serve me.J *2x. ,<-4/$
A 0ondit for the Beception of 5ivine (lessing- !he reader is ndobtedly most familiar
with the primary role which the priests perform in the !emple, that of officiating at the
sacrifices and other parts of the service. (t more importantly, by attending to the varios
aspects of the 5ivine service, the priests serve as a condit to bring down GodQs radiant
blessing and inflence into this world. In fact, it is on this accont that they are
commanded to deliver GodQs blessing of peace and love to the people, as well- :"a$ to
,aron and his sons''' .hus shall $ou bless the #eo#le of Israel: @*a$ the /ord bless $ou
and #rotect $ou' *a$ the /ord shine His face u#on $ou, and be gracious unto $ou' *a$
the /ord lift u# His face to $ou and ma$ He grant $ou #eace@': *>mbers 7-,, - ,7/ #
http-::www.templeinstitte.org:redRheifer:leviticalRpriests.htm
3ess is or &igh 'riest. !here is no other now. &owever, or #priesthood$ is in &im, li%e
a #seed$ that is being formed in to matrity. In 3ess, the #priesthood$ does not lose
identity from one covenant to anotherD it is transformed. It is defined by &im and
expressed in a #symphony$ with &is #chrch$D i.e., the new creation. It is no longer a
religios role or foreshadow. It is an identity E %ind of li%e 'inocchio becoming a real
boy E and the identity has gained depth, grace and Glory in !rth becase it is defined
perfectly by 3ess, i.e., 0hrist in s the &ope of Glory. 0olossians 4 is A)) abot this
transformation. (eginning in verse H-
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Prayer Leadership
?+e have not ceased to #ra$ for $ou and to as2 that $ou ma$ be filled &ith the
2no&ledge of His &ill in all s#iritual &isdom and understanding, so that $ou &ill
&al2 in a manner &orth$ of the /ord, to #lease Him in all res#ects, bearing fruit
in ever$ good &or2 and increasing in the 2no&ledge of 0od% strengthened &ith
all #o&er, according to His glorious might, for the attaining of all steadfastness
and #atience% Jo$ousl$ giving than2s to the 7ather, *!hat1s the role of a #priest$./
?+ho has =ualified us to share in the inheritance of the saints in /ight 7or He
rescued us transferred us to the 2ingdom of His beloved "on, in &hom &e have
redem#tion, the forgiveness of sins' *!he mediation of a priest/ ? through Him
to reconcile all things to Himself, having made #eace through the blood of His
crossD *priestly sacrifice/ ? He has no& reconciled $ou in His fleshl$ bod$
through death, in order to #resent $ou before Him hol$ and blameless and be$ond
re#roach66 if indeed $ou continue in the faith firml$ established and steadfast,
and not moved a&a$ from the ho#e of the gos#el that $ou have heard the
m$ster$ &hich has been hidden from the #ast ages and generations, but has now
#een manifesed o His sains" o whom !od willed o make known wha is he
riches of he glory of his mysery among he !eniles" which is 1hris in you"
he hope of glory' +e #roclaim Him, admonishing ever$ man and teaching ever$
man &ith all &isdom, so that &e ma$ #resent ever$ man com#lete in Christ'
As #priests$, defined in 0hrist 3ess, we contine in the joy of blessing and proclamation
to people and to the )ord. It1s jst got a glory to it that shatters or #dirty, earthen
vessels$ with &I; righteosness, srpasses or wildest imaginations and dives deep into
the eternal glory that is defined by His worth and vale in )ove. We get a view into this
reality from a &eavenly perspective in !he (oo% of Bevelation
8evelation -: 661( .hen I sa& a /amb, loo2ing as if it had been slain, standing at
the center of the throne, encircled b$ the four living creatures and the elders' .he
/amb had seven horns and seven e$es, &hich are the seven s#irits

of 0od sent out
into all the earth'
H
He &ent and too2 the scroll from the right hand of him &ho
sat on the throne'
9
,nd &hen he had ta2en it, the four living creatures and the
t&ent$6four elders fell do&n before the /amb' 4ach one had a har# and the$ &ere
holding golden bo&ls full of incense, &hich are the #ra$ers of 0odCs #eo#le'
5

,nd the$ sang a new song , sa$ing: 1!ou are &orth$ to ta2e the scroll and to
o#en its seals, because $ou &ere slain, and &ith $our blood $ou #urchased for
0od #ersons from ever$ tribe and language and #eo#le and nation' !ou have
made them to #e a kingdom and priess o ser%e our !od , and the$ &ill reign

on
the earth'
V. LEADERSHIP IN THE CONTEXT OF HARP AND ,OWL
In this &ose of 'rayer, we are learning to cooperate with the )ord in worship-filled
prayer throgh a model we call #&arp and (owl$. It is a relational model that employs
msic, spo%en:sng word and teamwor% so we can engage in worship-filled prayer for
extended periods of time as a commnity. !he model simply serves s in wor%ing
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together to hear God1s heart and agree with him in praying for the 9ingdom of God to be
flly manifested here on earth #as it is in &eaven$.
!he &arp and (owl !eam shold be nderstood as the entire grop gathered for prayer.
!he core &N( !eam consists of-
A. !he 'rayer )eader
(. !he Worship )eader
0. 8sicians
5. Antiphonal ;ingers *i.e., intercessory singers who sing their prayers/
2. !he 0hors )eader *i.e., an intercessory singer who ta%es the prayers
being sng and forms a #chors$ that captres the prayer and leads the
room into singing it ntil all are in agreement vocally and emotionally/
". Other Artists participating in leading worship *i.e., 5ancers, Writers,
Illstrators, etc./
G. !he Boom fll of Worshiping Intercessors *a more flid part of the team
bt they shold always be considered part of the team of the day/
!he 'rayer )eader is partnered with the Worship )eader to give direction to the &arp N
(owl !eam for the prpose of agreement in prayer.
!he 'rayer )eader is a %ey role, althogh the entire team shares the brden. Its prpose is
to facilitate corporate nity, worship and agreement in prayer. !he 'rayer )eader sets the
tone and focs of prayer for the core & N ( team and, later, for the more flid emerging
team that we refer to as #the room$.
!he 'rayer )eader is primarily a servant and a facilitatorD %eeping their heart tned to
following the leading of the &oly ;pirit while assisting the room to flow in agreement.
VI. FUNCTIONAL IDENTITY OF A PRAYER LEADER
A. A )ead Worshiper
(. A Watchman and )istener
,. Watching for movement by the &oly ;pirit on the room and
listening to &is heart in prayer
C. Watching for the movements of the team *core N room/ and
listening for what is needed to pll together corporate agreement
A. A "acilitator and !eam-bilder
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+. &elping the room see itself as part of the team
=. Assisting them to pray on the microphone
7. )oo%ing for opportnities to move the room into individal
ministry, small grop prayer or rapid-fire prayer
A. A >avigator
!he 'rayer )eader leads the core &N( team into partnership with the
room, leading both into a cooperative expression of worship, prayer and
the prophetic by-
.. ;ee%ing and commnicating the rhythms being established by
the &oly ;pirit
<. Identifying:declaring the object or intention of the prayer cycle,
H. Identifying passage of scriptre being prayed and then
4G. >arrowing the biblical passage:prayer to an isolated phrase of
roghly C-= words that can be meditated pon by the antiphonal
singers and the larger commnity.
A. A 0ondctor
!he 'rayer )eader, dring the praying segment of &arp and (owl, directs
the msicians:singers and the worshipers:intercessors in the room in the
timing of their participation so they may do so with boldness and
confidence. !his leadership helps s navigate the jorney together. !he
entire commnity is a team serving the needs of the whole and preferring
one another individally and corporately. !he 'rayer )eader and Worship
)eader partner together so that, we, i.e., the entire room-
44. 2ngage in God1s (eaty
4,. 8inister to the )ord in song, dance, other arts
4C. 8editate on the )ord and &is #Word$
4+. 'ray in the ;pirit and with or minds
4=. Add agreement to the prayer focs with or thoghts and
emotions
47. )ead:participate in small grop prayer N ministry to individals
4.. (ecomes the battering ram of prayer in the rapid fire seFences
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4<. 0ltivates than%fl heartsD blessing God and &is 9ingdom
A. A 0oordinator
!he 'rayer )eader also serves as a coordinator for the room so prayer can
either be engaged in as a whole, in small grops, individally- in ministry
to one another, or by leading a #rapid fire sccession$ as 4=-CG second
prayers that are targeted and released specifically pon the identified
focs.
(. A Bedeemer
;ometimes the room can move off target or a prayer is prayed that has a
more negative tone to itD plling the direction into discordance or
dissonance *i.e., a bad note E no harmony/. !he 'rayer )eader is then a
#redeemer$ of thoghts and #notes$ *i.e., one who gives focs and often
re-focses the room on the target at hand/ by adjsting the prayers of the
room to be edifying and restoring #the harmony:symphony$.
VII. THE PRACTICAL FUNCTIONS OF THE PRAYER LEADER
A. ;ee%s the )ord for the overall focs and scriptres to be sed prior to the
meeting *althogh there is certainly room to switch by the prompting of
the &oly ;pirit/
(. 'artners with the Worship )eader to commnicate the agenda of the
prayer meeting to the &arp and (owl core team
0. 'ays attention to the &oly ;pirit1s prompting for direction dring the
meeting
5. At the appropriate time in the &N( cycle, commnicates the focs to the
room by leading these steps ot lod and amplified by the microphone-
,. Identify the prayer focs, e.g. !he 0hrch on )ong Island,
8issionaries- )ocal and Abroad, etc.
C. Identify the scriptre to be prayed, e.g., 2phesians 4-4.-,4
+. Bead the scriptre
=. 'ray the scriptre verbatim
7. 'ray in line with the scriptre ot of own heart and with the
annonced prayer focs as the target *e.g. "ather, we pray for the
0hrch on )ong IslandD that she wold be filled with a spirit of
wisdom and revelation in the %nowledge of Po?/
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.. >arrow the prayer to a C-= word phrase *roghly/ from the
scriptre that was identified *e.g. release to her the spirit of
wisdom and revelation that she might %now Po/
<. Bepeat the phrase ,-C times so the antiphonal singers identify it
*e.g. release a spirit of wisdom and revelation/
H. "inali6e the identification of the phrase by declaring it in 3ess1
name *e.g. #In J)-.-/ n*0) release a spirit of wisdom and
revelation to %now Po.$/
4G. &ighlight the phrase spaced throgh the antiphonal singing ntil
yo and the team are ready to move on and then let them %now
that yo are moving on by saying #A0)n$
44. If the 0hors or Worship )eader has pic%ed a chors to nite the
room, they will signal by tac%ing on #Oh1 Lo+2$ to the chors to
signal an end so the 'rayer )eader can confidently move
forward.
4,. Introdce the next phrase in the overall prayer *e.g. #that the eyes
of her heart wold be enlightened$/ or a new scriptre with the
same target *e.g. !ell the room that yo are still praying for the
0hrch bt are now praying 2phesians C-4+-,4. ;tart again by
reading and praying the scriptre, etc./
4C. When yo are ready to move on and introdce a new cycle, do so
by saying #Th*n3 Yo.1 Lo+2$ and loo%ing at the Worship
)eader who will refocs the room on worship and the &N( cycle
begins again. *,-C songs, singing in the spirit, chors by Worship
)eader, signaling the prayer leader with #L)(/- 4+*5$ when
ready and then lanching a ,-+ chord progression to serve the
prayer./
VIII. A SUMMARY PRAYER PRIMER
,cce#ting /ove ' ' ' b$ acce#ting 0od@s love for us, &e fall in love &ith Him and onl$ then
do &e have the fuel &e need to obe$' In e?change for our humilit$ and &illingness to
acce#t the charit$ of 0od, &e are given a 2ingdom' ,nd a beggar@s 2ingdom is better
than a #roud man@s delusion': 6Fonald *iller, Blue /i2e <aAA
What follows are some basic biblical fondations that, when nderstood in sccession,
oght to release faith for partnered intercessory prayer with GodD prayer that is birthed
throgh the power of love and releases life from the dead. We will begin to believe in this
partnership as we %now and believe in or partner and in &is love.
Indeed" I ell you ruly" he one #elie%ing ino 2e" he works which I do" ha one shall
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do also" and greaer han hese he will do" #ecause I go o 2y (aher. And whae%er
you may ask in 2y :ame" his I will do" ha he (aher may #e glorified in he +on.
0ohn ;<:;=-;@
In ha day you will ask in 2y name" and I do no ell you ha I will peiion he (aher
a#ou you) for he (aher Himself lo%es you" #ecause you ha%e lo%ed 2e" and ha%e
#elie%ed ha I came ou from !od. 0ohn ;A:=A-=B
4. Or GodD "ather, ;on and &oly ;pirit is )ove. 1<ohn 4:16
,. &e flly %nows s and loves s. Psalm 1)5, <ohn 1 O ):16
C. We didnQt start ot bro%en and we donQt end p that way either. !he niverse was made
to reveal God1s incredible goodness *#and the )ord said it was good$/. When the )ord
created man%ind, &e said #very good$. !he crowning moment of creation was the woman
exegeted ot of ha1adam which is a pictre of the relationship between the chrch and
0hrist. ;4#hesians - O 6 It ltimately points to this- we were made for )ove. ;see
Colossians 1 O 2 !he )ord 3ess 0hrist, who is )ove, is the 9ing of %ings and the )ord
of lords and becase of &im, we are now a %ingdom of priests destined to rle and reign
with &im as a (ride made ready. ;0enesis 1 O 2, 1Peter 2, Hebre&s H, 8evelation 1:-66,
1H:14, 15, 21
+. As mch as we hate the idea that we cold be responsible, we, as a race, not God, are
responsible for bringing sin and sffering into or world becase of or agreement with
the father of lies rather than the "ather of )ights. :.herefore, Just as sin entered the
&orld through one man, and death through sin, so death s#read to ever$one, because all
have sinned': 8omans -:12
=. !he reslt of or sin-filled agreement is death and injstice and it affects all of
0reation. Once it was initiated, there was no way we cold fix the problem, and no way
to stop its repercssions. ;o God, who is )ove, came to or resce. &e ct s off from the
!ree of )ife to protect s from an eternity in this condition ntil, at jst the right moment
in time, &e broght all things together in 3ess and came to or resceD paying the price
&imself for sin in its matrity, and releasing s from its bondage. 3ess saved s and
sanctified sD restoring s to righteosness before the "ather. :7or He made the 3ne &ho
2ne& no sin to be sin for us, that &e might become the righteousness of 0od in Him': 2
Corinthians -:21

7. It was !&2 "A!&2B who sent &is only begotten ;on ;<ohn ):16, -:)6' Or "ather
loves s and endred the painfl tearing of separationD a bro%en heart if yo willD in order
to inflict the fll wrath of holiness jdging-conFering sin pon &is deeply loved ;on
instead of s. In that act, &e made s sons. !hat gave &im great pleasre. Isaiah -):1(
*!a%e the time to hang ot with Isaiah -) and loo% into 4#hesians 16). !hey are crcial passages for s to
consider becase they reveal this fondational trth- 3ess too% on all of or iniFities, transgressions and
sins. JIniFitiesJ refer to or natre of perversityD i.e., or downward bent away from God and toward sin.
J!ransgressionsJ refer to or willfl rebellionD or choices that say Jwe will not obeyJ to God.
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In Isaiah -):1( we are told that the Jstro%e was to &imJ. In the 9ing 3ames Mersion, the word is translated
Jstric%enJ for or transgressions. !he word Jstric%enJ is the same word sed to describe leprosy. In
essence, &e became a leper for or sa%es as &e too% or sins pon &imself.
WeQre also told that &e too% pon &imself the iniFities of s all. &e endred crcifixion and too% the fll
blow of jdgmentD conFering all of or enemies, inclding sin and death.
&e demonstrated that )ove is not jst as strong as death, bt stronger than death and becase of that, &e is
worthy and the only One strong enogh to brea% the seals of Bevelation and bring abot the redemption of
creation. God is to s a God of deliverances *salvation/ and to God belongs escape from death' Psalm
69:2(, "ong of "ongs 9:66H

.. !his (eatifl OneD this (ridegroom-Bedeemer loves s so mch &e always ma%es
intercession for s, even now. And the &oly ;piritD the comforter, teacher and power of
God in action reveals the trth to s, lives in s and ma%es intercession with s so we can
be in nion with God' Isaiah -2:1(, -):-, Eechariah 12:1(, <ohn ):16, <ohn 1:25 <ohn
14:16, Hebre&s 1(, 8omans 9:26, 8evelation -
<. When 3ess, or forever &igh 'riest, paid flly for or sins, iniFities and
transgressions, &e completely clothed s in &is righteosness and &e has ta%en away or
shame. &e didnQt jst pay for those sins we committed before or born again enconter,
&e also paid for the sins we still strggle with as we wor% ot or salvation. We can
boldly approach the !hrone of Grace to find mercy and grace becase we are I> &im and
0hrist is in s *plral, corporately/ the &ope of Glory. <ohn 1:25, Colossians 1, Hebre&s
1(

H. Or destiny as the (ody and (ride is to operate from the same identity as or
(ridegroom-Bedeemer, 3ess. Or Adamic 5>A *both inherited and perpetated/ carries
a sin bent natre and a destiny of death. In the grace of God, throgh faith in 3ess, we
get the opportnity of a lifetime so to spea%. We are identified with &im in faith and that
original identity is crcified with &im in an event that transcends time and space. We
emerge from that death into &is love bent natre and a destiny of eternal life. We are
born anew into:with a new identity. We are a brand new creation. We are clothed with
&im and given &is 5>A. We are in essence and in trth, completely immersed in &is
name:character:identity. *As a matter of meditation, we are actally bapti6ed in the name:
character: identity of the "ather, the ;on and the &oly ;pirit. 0hew on that one for
awhile./ !o be bapti6ed in a name means we are flly immersed inD wet withD clothed
withD covered in . . . in this case God. !herefore, we are called to live and love from this
identity.
/u faih coming" we are no longer under a rainer) for you are all sons of !od
hrough faih in 1hris 0esus. (or as many as were #apiCed ino 1hris" you pu on
1hris. There canno #e 0ew nor !reek" here is no sla%e nor freeman" here is no male
and female) for you are all one in 1hris 0esus. And if you are of 1hris" hen you are
a seed of A#raham" e%en heirs according o promise. !alaians @:=D-=E
Tha he (aher of glory" may gi%e o you he spiri of re%elaion ha you may know
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wha is he e.ceeding greaness of His power oward us who #elie%e which He worked
in 1hris when He raised Him and seaed Him a His righ hand in he hea%enly places
He pu all hings under His F0esus as a 2anG fee" and ga%e Him o #e head o%er all
hings o he church" which is His #ody" he fullness of Him 'phesians ;:;B-=@
*aised us up ogeher" and made us si ogeher in he hea%enly places in 1hris...
'phesians =:A
(or we are mem#ers of His #ody" of His flesh" and of His #ones. 3(or his" a man shall
lea%e his faher and moher" and shall #e 6oined o his wife" and he wo shall #e one
flesh.3 !en. =:=< The mysery is grea" #u I speak as o 1hris and as o he assem#ly.
Howe%er" you also" e%eryone" le each one lo%e his wife as himself" and he wife" ha
she gi%e deference o he hus#and. 'phesians D:@H-@@

4G. God is good. !he &ebrew word JgoodJ, when describing GodQs goodness, isnQt a
small word or concept. It doesnQt mean JniceJ. It means Jwildly goodJD tremendosly,
extravagantly good. &is goodness and loving%indness is completely fll and bent toward
&is own. We can rest in that always. . . .
The Lord is good) His lo%ing-kindness endures for e%er" and his faihfulness uno all
generaions. Psalm ;HH:D
(or as he hea%ens are high a#o%e he earh" so grea is his lo%ing-kindness oward
hem ha fear him. Psalm ;H@:;;
44. &e is nfathomably rich in grace and mercy. We may draw pon the riches of &is
grace and mercy every time we trn to &im, even as we strggle with the remnants of or
pre-0hrist natreD i.e., or sins, again and again.
4,. When we confess or sins and repent, &e is incredibly faithfl and Fic% to forgive
sD &e is or victory. We overcome by the blood of the )amb and the wordD the %iss if
yo will, of or testimony. As a reslt, we can ascend the hill of the )ord with clean
hands and a pre heart. 4#hesians 16), 1<ohn 1:5, Psalm 24:4, 8evelation 12:11
4C. !he "ather loves s and loves s and loves s . . . . and hears s becase of the gift of
righteosness we receive in 3ess. 1Pings 9, 2Chronicles H:12, Psalm -:2, <ohn ):16,
<ohn 11:41642,1<ohn ):1
4+. We are seated at the right hand of God with 0hrist 3ess and we can and oght to
pray from that position *&eaven to earth/ 4#hesians 2:6
4=. We are given governmental responsibility for the earth. 0enesis 1:2H6)1,
.he heavens are the heavens of the /ord% but the earth He has given to the sons of men'
Psalm 11-:16
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47. We are made from the fabric of 0reation. It has been sbjected to ftility becase of
s ntil the sons of God are revealed. 0reationQs destiny is entirely tied into s. 0enesis
16 ), 8omans 9:1962) Wal%ing in or tre identity and agreeing with God in prayer
ma%es all the difference.
4.. >ow, considering the fact that W2 are KIO>, ;1But !ou are come to *ount Eion ' ' '
to the general assembl$ and church of the firstborn, &hich are enrolled in Heaven'
Hebre&s 12:2262) also, see *alachi ) read 'salm 44G and note or relationship in the
exercise of this government
.he /ord shall send the rod of .h$ strength out of Eion: rule in the midst of $our
enemies' Psalm 11(:2
4<. We engage in that responsibility with athority by agreement with God and each
other in prayer 8atthew 4.-,4,4<-,G, 3ohn 4., 3ames =-4., Bevelation <-C
4H. !his responsibility is rightly released throgh love:jstice:hmility. What does the
)ord reFire of yo bt to do jstice, to love %indness and to wal% hmbly with yor
God. 8icah 7-<D also see )%e 44- ,-4C4<. 3ohn 4=-4., Isaiah 77, 3ohn 4-+.-=4
,G. 'ower:athority in 0hrist is directly related to #;onship$. <ohn 1:1261), 0al' ):266
4:H !he sons of God are identified as Jthe peace ma%ersJ. *atthe& -:5 We become
Jpeace ma%ersJ as we embrace or identity in Jthe 'rince of 'eaceJ Isaiah 5:6 and are
conformed to &is image as the image bearers. 0enesis 1:2H,8omans 9:25
,4. 3ess taght s that as Jpeace ma%ersJ we cold choose to love or enemies, and #ra$
for those that #ersecute us% so that &e ma$ be sons of our 7ather &ho is in heaven: for he
ma2es his sun to rise on the evil and the good, and sends rain on the Just and the unJust'
*atthe& -:4464-' !hat means, throgh the gift of prayer in love, we donQt have to expend
seless energy maintaining or anger, or bitter wonds and the chains of n-forgiveness.
What a reliefO And, as we forgive, we are forgiven. As we are mercifl, we receive
mercy. ItQs the sowing:reaping model of 9ingdom living.
,,. )ove and prayer are intimately connected. 'rayer is one or love langages. It is how
we engage with God throghot or dayD how God helps s with or choicesD and how
we release love:jsticeD transforming the scenarios we face. 8ore than that . . . love can
be prayed into people and sitations. ,nd this is m$ #ra$er that $our love &ill 2ee# on
gro&ing more and more in full 2no&ledge and #erfect insight' Phili##ians 1:5
,C. Or hearts are softened in prayer. *!hat is at least one reason that we are called to
pray for or enemies - so that they wonQt be or enemies anymore. One less thing to
worry abot./
,+. Bevelation and salvation for the world comes throgh prayer ;"ee the #rogression of
<ohn 14, 1- O 1H
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,=. God li%es prayer. It was &is idea. 'rayers are incense *a pleasing smell/ before the
)ord. !he elders arond GodQs !hrone have harps and gold bowls filled with the prayers
of the saints. Or prayers are mixed with the fire on the altar and hrled toward the earth
with the prposes of God directing them. Psalm 19, 8evelation -:9, 9:16-
,7. God receives than%sgiving and praise becase of answered prayer and throgh that
or joy is made complete' Gntil no& $ou as2ed nothing in *$ name% as2, and $ou &ill
receive, so that $our Jo$ ma$ be full' <ohn 16:24, also see Phili##ians 4:6
,.. One final note- Or "atherQs &ose is 3ess in s and all of s in 0hrist *see #0hrist in
s, the hope of glory$ N the abiding of <ohn 1- O 8evelation 15621/. &2 said that it is to
be a &ose of 'rayer and in the &ose of 'rayer we will find joy. Isaiah -6:H, *atthe&
21:1)
The Prayer of Love
JI pray that ot of &is glorios riches &e may strengthen yo with power throgh &is
;pirit in yor inner being, so that 0hrist may dwell in yor hearts throgh faith. And I
pray that yo, being rooted and established in love, may have power, together with all the
saints, to grasp how wide and long and high and deep is the love of 0hrist, and to %now
this love that srpasses %nowledge--that yo may be filled to the measre of all the
fllness of God.J 2phesians C
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