How Do You Pray?

Posted by Randy Peterman on 1/25/2006

I have been really impressed with the idea that we often pray the wrong prayers. Sure, now you’re thinking that I’m making up rules about how you should pray, which I’m not, but I’m going to ask you to pray with doctrinal soundness. That is to say when you pray, don’t ask the Lord to do something that he’s already done. For example, I just heard the pastor of Mars Hill, a church in Seattle, pray, “… for this to be made possible that you would send us you’re Holy Spirit….**” Here’s the kicker, the thing that drives me crazy when I hear this sort of prayer: The Holy Spirit has come, has entered our lives and is indwelling believers right now as a secured seal until the day when we are taken up in the rapture to get our new bodies. Praying for the Holy Spirit to come is like asking God to make your body with about 70% water – it’s done!

When we pray we need to not pray for our weakness to be turned into strength, but instead that we may reflect His strength in our flesh being dead – our life is in Christ, when we live that life, we have the strength of Christ living and working in us. Instead of wrestling with the flesh, hoping that it would be conformed to the image of Christ, instead pray that you would moment by moment reckon the flesh as dead (Romans 6:11). God has promised in Romans 8:29 and Philipians 1:6 that you will be conformed to the image of Christ. Positionally, since you have been identified with Christ in his death, burial, resurrection, ascention, seating and are now hidden in Him (Colossians 3:3).

So, when you pray, the power of your prayer is not that you proclaim your weakness and need for His strength and working in your life, but instead it is the power of His life working in you and your reckoning or applying what He says is already true of you. I’m not talking about ‘word of faith’ type teaching that is full of selfish name-it-and-claim-it stuff, but instead that your attitude towards your life [which is His life, really] is from His perspective and that you take what God has revealed about your newness in Him as a given. This allows us to take into account for nasty things like suffering and trials and see them as lessons for our own growth (Hebrews 12:1-13).

What I’m writing is not an easy shift, but it is one that comes with an understanding of God’s word and the true life of the believer. The flesh wants control, it wants us to pray for its reformation because if it can be reformed then its not dead. I can pray that I would stop doing what is sinful, or I can pray that the Lord would help me identify where I’m letting the flesh creep into my thinking instead of reckoning it as dead. As we learn to see life from God’s perspective it allows us to grab hold of situations and see the lesson rather than having been grabbed hold of by a situation and ripped apart having learned nothing.

I am involved with a few situations currently that are frustrating me, but in their resolution I’m seeking God’s perspective. Maybe there is no resolution because there doesn’t need to be resolution yet because I’ve still got things to learn. But whatever learning there is to do, I’m looking forward to it because I know that God has a plan for my growth that will work in tandem with my life situations so that I will be praying His will, proving His will (Romans 12:2), and showing others God’s will by His life through me. It’s exciting stuff and it makes me want to pray for whomever reads this that the Lord would draw you to His word for inspiration in your prayers and insite into His character in you.

**This quote is from their podcast dated from 01/23/2006, Pastor Mark Driscoll.

The Semitic Totality Concept and the New Testament

Posted by Randy Peterman on 1/3/2006

More than once in my life as I was growing up did I read the New Testament book of James and walk away wondering how on earth salvation wasn’t some how tied to works. I finally just reconciled it with a passive answer that really did not deal with the problem. Recently, under the tutelage of my dad, I was introduced to the Semitic Totality Concept. This is the idea that was held by the Jews (thus the term ‘Semitic’) that if something was spiritually true, it was to be lived out without question. The Western concept of having something as true not meaning you lived it was absolutely foreign to the Hebrew way of thinking. Thus when God inspired the Law of Moses the Jews lived it out actively. The Western idea of a dichotomy was a foreign concept both culturally and philosophically.

To put it into perspective the Gentile mind could not conceive of a God that was moral and had truth because their gods were completely immoral and were often prayed to for things like the ability to steal better. So when Paul writes in the New Testament about various things needing to be done on a moral level it is having to do with the logical conclusion of what Christ has done in the believer’s life positionally and not assumed that the Greco-Roman mind would automatically take truth and apply it. To a Gentile (non-Jew) truth was not directly related to application. They lived in a world of hypothetical philosophy wherein actually proving out the philosophical assumptions to prove them was considered below the intellectual. Thus, Gentiles would pursue philosophy and knowledge but never stoop to prove their principles due to their arogance. The Jews could not relate to this given their view that all that was true should be applied and worked out.

So, when James writes in chapter 2, verse17, “Even so faith, if it has no works, is dead, being by itself.” he is speaking to Jews (as is evident in Chapter 1, verse 2) and it would seem that the Semitic Totality Concept is in play. This is surely not a scapegoat in that we need to apply proper hermeneutics to all passages when we read them, but it helps us apply proper hermeneutics knowing historically what the culture knew to be normative for Jewish Christians. We can look at the context of whom is being written to about what and understand their cultural tendency and grasp the depth of the content in context rather than trying to mash it into a modern 21 century context.

In short the Semitic Totality Concept is something that was cultural that helps us understand the author’s perspective. It does not necessarily represent a doctrine, but explains why the doctrines are represented the way they are.