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October 5, 2020 & January 17, 2021

prayer

9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be Thy name. 10 Thy kingdom come. Thy will be done in [on] earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen. (Matthew 6:9-13, KJV)

The above passage is memorized and often spoken in unison during public ceremonies. And it must be noted upfront that the last section of verse 13 was added later and is not a part of the earlier manuscripts. This passage is spoken for bedtime prayers, in preparation of pending death, and sometimes at funerals, weddings, and baptisms. It is recited in times of fear. It is recited in times of uncertainty. It is a passage that people can feel closer to God when spoken. It then is usually just walked away from without further thought. A similar passage is also found in Luke 11:2-4 with a different focus prior to and following its verses. Matthew speaks as the foundational apostolic face and Luke speaks as the action oriented evangelistic face.

Father, thank you for your Word. May we have insight given to us about prayer; and may our speech and our prayers be alive according to Your Life. Thank you for giving us prayer.

Matthew 6:9-13 is mistitled by man as “The Lord’s Prayer”. Yes, Jesus spoke the verses, but it is given to us as a template for prayer. Prior to and following the passage, Jesus gave parameters of behaviors of what not to do and what to do when giving alms, praying, and fasting. And during His teaching, Jesus gave the example of prayer, the template for prayer. In the Luke 11 passage, we see Jesus was already in prayer and when he had stopped praying a disciple asked, “Lord, teach us to pray, as John also taught his disciples” (Luke 11:1). The Luke 11:2-4 template is followed by Jesus teaching about some dynamics of prayer and also describes the follow-up actions of God. Both passages containing the structure, template, of prayer are surrounded by more teachings about communication and actions towards God and man. Their intent is to help us to become individualized in our prayers and to come out of the confinements of man’s liturgies. And this was the very reason why wicked men targeted Matthew 6:13 by adding their addition to accommodate their desire to make the example, template, given to us by Jesus Christ for prayer into “The Lord’s prayer”. They wanted to make it a unified completed package and put a very noble sounding valediction bow on the end to tie it up. It also makes the earlier verses appear to be finished in completed thoughts. We will find out from these verses that as with all things of the Lord, He always gets us started and it is for us to place our own mark and put our own stone brick on His foundation. Let us discover the beautiful template, structure, that the Lord gave to us and may we no longer recite back to Him the structure without it filled in or marked with our own hand, breath, and heart. Let us reread the Matthew 6 passage as it was intended by our Lord with the context reestablished:

3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly. 5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him. 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be Thy name. 10 Thy kingdom come. Thy will be done in [on] earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. 
16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. (Matthew 6:3-16)

The above passage was preceded by teachings on how not to give alms. It then talks about prayer, and then follows with instructions on fasting. Giving alms, prayers, and fasting are the context of His teaching. Jesus was setting down some guidelines to reveal their true purposes by how they should look when we are carrying them out. Below is the Matthew 6 passage given in the New International Version (NIV) translation.

7 And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. 8 Do not be like them, for your Father knows what you need before you ask Him. 9 “This, then, is how you should pray: ‘Our Father in heaven, hallowed be Your name, 10 Your kingdom come, Your will be done, on earth as it is in heaven. 11 Give us today our daily bread. 12 And forgive us our debts, as we also have forgiven our debtors. 13 And lead us not into temptation, but deliver us from the evil one.’ 14 For if you forgive other people when they sin [trespass] against you, your heavenly Father will also forgive you. 15 But if you do not forgive others their sins [trespasses], your Father will not forgive your sins [trespasses]. (Matthew 6:7-15, NIV)

The similar Luke 11 passage is given below in both the King James Version (KJV) and the NIV translations.

1 And it came to pass, that, as He was praying in a certain place, when He ceased, one of His disciples said unto Him, Lord, teach us to pray, as John also taught his disciples. 2 And He said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 5 And He said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. (Luke 11:1-8, KJV)                 

1 One day Jesus was praying in a certain place. When He finished, one of His disciples said to Him, “Lord, teach us to pray, just as John taught his disciples.” 2 He said to them, “When you pray, say: ‘Father, hallowed be Your name, Your kingdom come. 3 Give us each day our daily bread. 4 Forgive us our sins, for we also forgive everyone who sins against us [is indebted to us]. And lead us not into temptation.’ 5 Then Jesus said to them, “Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; (Luke 11:1-5, NIV)

The above Luke 11 KJV passage was also violated by putting in additions to verses 2 and 4 to make it sound more compatible with the Matthew 6 passage.

Once the additions are removed from both passages, we can see that the flow is consistent with the teachings of Christ. He was very specific because He was establishing important points that He desired to give to us. We can see and hear with our spirits that He is not speaking of God’s grandeur or power or glory or even the ownership of His kingdom. No, not at all. He was giving us information on how to pray from our heart in faith. And notice that the prayer template was not ended or concluded by Jesus with an “Amen”, which was also added to Matthew 6:13. After verse 13, He went right into expansions and clarifications answering what would come to our mind about what He had spoken of earlier. This was not about formalizing prayer to a distant and omnipotent God. It was about teaching us how to pray to a father, our Father. And we can see that the pompous words that are put in are meant to squelch the development and exercising of heart service and then degenerate into lip service. Of course, the addition to the last part of Matthew 6:13 was set up to be a threatening and tricky minefield to never question because after all, the words sound great and who would question them as being a problem for adding them anyway, especially with the added “Amen” at the end? But the more the above passages are read without the additions, and then in going back to the evil additions given at the beginning of the post, the more obvious it is that they do not belong in the passage. It is subtle at first, but the more we read them, the more conspicuous it is that the words are not inspired, and the Holy Spirit within us rejects them completely. This can be tried in all of the passages that have been deleted or added by the hands of wicked men. God will not be mocked. And we are thankful for the Holy Spirit and righteous men who have been willing to translate Scripture well.

This article discusses the structure of a good prayer that was given and taught to us by Jesus while He walked in the flesh on earth. May our hearts not be heavy today, but thankful. And may we understand God’s Word more fully regarding the structure for prayer.


Prayers

3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it into [onto] the earth: and there were voices, and thunderings, and lightnings, and an earthquake. (The Revelation 8:3-5)

Prayers can be seen in the spirit realm. They go up into the atmosphere from us. Some prayers are waited for by angels or demons to leave our mouth, which are spiritually legal for them to act on once spoken audibly from our mouth. This is just one reason why it is powerful and good to pray/read Scripture out loud upon ourselves, in our dwelling places, and to send across the land (Isaiah 55:11). Prayers ascend before God when their intent and motives are according to the holiness of His name. These are of great beauty to witness. They are silver and/or gold in color (Ezra 8:28). They can be as simple as a sigh unto the Lord or prayers of immense consternation. Prayers are not confined to parameters of manner or length. In other words, a prayer can be given from our soul, spirit, body, or in any combination. They can be uttered from our mouth, written down, or spoken in our mind. And sometimes they are emotional or physical groanings that rise from deep within us.

All prayers are noted for their substance (Matthew 12:33-37, Ephesians 5:4-7). And the substance of a prayer will reflect how and where it is seen in the spirit. Many prayers do not enter the city walls of Jerusalem as they are only lip service to God (Isaiah 29:13, Matthew 15:7-11, Mark 7:6-7).

7 Ye hypocrites, well did Esaias [Isaiah] prophesy of you, saying, 8 This people draweth nigh unto Me with their mouth, and honoureth Me with their lips; but their heart is far from Me. (Matthew 15:7-8)

These prayers are accounted for with their substance acknowledged while declaring the hearts and desires of man to the spirit realm. They are answered in accordance to the desire of the heart and are temporal in nature with no eternal substance thought of or entertained by the prayer giver. Prayers that are lip service look like thick dirty tan smog that rise in the atmosphere; and prayers that seek God to “do things” that individuals want are puffs of fog that rise in the atmosphere, which are dull pale grey in color. These are “anxious” prayers that are full of fear, without faith, and resist God’s prophetic Word. The prayers of smog and fog have been prayed much against for many years as they are a repulsion when seen, smelled, and heard. As with all perversions, they attempt to mimic godly burnt ashes, sacrifices, offerings, or clouds (Proverbs 25:14, Malachi 1:14; 2:17, II Peter 2:17-18, Jude verse 12). The group prayers of smog offered by the religious systems of Babylon that had been offered up service after service, Vespers after Vespers, Shabbat after Shabbat, Mass after Mass, Saturday evenings, Wednesday evenings, and week after week were predominantly suspended as house confinement was willingly abided by in March 2020 (for the US). The atmosphere began to clear and this brought much joy in the spirit realm. The prayers’ oppressive and stagnant nature is no longer the dominating influence in the atmosphere of the earth. May the air never have the consolidated stench again of “praise” songs and prayers from the wandering Israelites who have exchanged their eternal prophetic calls for bread and forfeited their birthright for lentils (Genesis 25:31-34). And may those who insist on keeping the same traditions of men be brought down quickly as they cling to their bread and lentils.

The structure of prayer

Memorization of Scripture is good. When we memorize His Word it is valuable for us during our race in the Lord. A verse or passage or even a concept that we have put to memory is something that the Holy Spirit can recall to us, which can be applied at any moment. We are better prepared for far distances, inclement weather, rough terrain, or even unexpected enemies when our mind and heart are filled with Scripture. His memorized Words become equipment that are a part of us. They are the ropes, ice axe, crampons on our hiking boots, gloves, and the fire starter kit that the Holy Spirit can use to recall to our mind Truth. We travel in much greater comfort and assurance when we are equipped and prepared.

For those who know Matthew 6:9-13 by heart, great. Now it is time to fill it in, and also delete the man-made addition. Jesus Christ gave us the format, the template, of the structure of prayer not to hear it repeated back to Him in His own words, but to become personalized with substance from us. It is to be filled in by us and then given to Him. He is aware of all the details of our life (Matthew 6:8), so let us talk to Him in this knowledge without speaking as though we are far away from Him. May our hearts be very near to the Lord.

Jesus Christ was giving one lesson after another in Matthew 5, 6, & 7 to the crowds. And starting with the verse 9 of Matthew 6, Jesus is doing a build. He is building a template. And the lesson is entitled “How to Pray”. It is an equation and a formula without the numbers or the values of the variables put in. It is the plumbing installed, but with the water supply not yet turned on; the heating/air/lights ready to go without the electricity switch turned on. There is no color other than the silver framework that is ordered as a poem. It is the framework for prayer.

We are to breathe our breath into it, by the Holy Spirit. Our heart, thoughts, and concerns must determine and fill in the value for any and all variables or numbers, which then bring a prayer to life. It is from us that the structure, the build, is given life. The structure He has given to us is the outline of prayer; it is not the content of prayer.

9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be Thy name. 10 Thy kingdom come. Thy will be done on earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil. (Matthew 6:9-13, KJV)

There is an extraordinary beauty to Matthew 6:9-13 as we are able to see that prayers can and do have life. Prayers are processed in the Spirit by the operations of the ministries. The gifts of the ministries (Ephesians 2:20, Ephesians 4:11-12) are not isolated for only man to use and work in, but they have always been utilized by the Holy Spirit. We do not think about this much. But let us do so today: God operates towards us in the operations of the same ministries that He has given to man. To recap, they are the apostolic, prophetic, evangelistic, and pastor/teacher ministries, which all of us can and do operate in on some level. And Matthew 6:9-13 is just one magnificent passage displaying His grace and great provision for us. The unfolding of each ministry is ordered, prepared, and invites us to participate with Him in each one. He gets us started. And it is for us to contribute our part to the build. It will not become a building. It will not become a structure of our own understanding. It is a structure that operates with its build as a poem. It is a full structure of a prayer but we are not in it yet.

Below is the build for prayer. It is simply communication that starts with an apostolic salutation followed by the rest of the framework, which includes all five ministries, or body of the prayer. The structure is made of the 5 ministries with 2 couplets, a single line, and then 2 more couplets. It is as follows: apostolic couplet, prophetic couplet, pastoral line, teaching couplet, evangelistic couplet. Prayers are freewill offerings to God (Numbers 29:39, Ezra 3:5; 8:28, Psalm 119:108). They also have a variety of smells (Psalm 141:2, The Revelation 5:8) as well as colors, which reflect the content and intent of the prayer. Below is the silver template that Jesus Christ gave to us for prayer. The template is silver, which relates to apostolic wisdom that God gives to man. All righteous prayers unto the Lord operate in this structure, this silver, His wisdom. 

A Prayer

Apostolic destination
Apostolic entryway

Prophetic goal
Prophetic context

Pastoral provision

Teach to ask forgiveness of debts
Teach to forgive debtors

Evangelistic protection
Evangelistic delivering

The form of a prayer is a poem. With the unfolding of the couplets, line, and more couplets we can start the voyage to understanding and seeing what Jesus had given to us within the prayer template. Its structure establishes the ability to address all that we would need or want to say. It can be given in a single breath or expand to hours. In Him we are free, and in our communication to Him we are also free. May the hands that we have pressed together in prayer produce godly and righteous activity and thoughts within them. Bless you Father. May all that You have determined become perfected in us through Jesus Christ our Lord.

An overview of the components, ministries, of the framework for prayer are briefly discussed in the following five sections. Each ministry opens the door for the next ministry to operate. Jesus is teaching. The lesson is called “How to pray”. He begins, “After this manner therefore pray ye:” (Matthew 6:9a).

Apostolic destination; Apostolic entryway

The first couplet requires man to operate in the apostolic ministry. It is given in the second half of Matthew 6:9: “Our Father which art in heaven, Hallowed be thy name.” In order to pray this we are using our mind. We are thinking. We are utilizing our mind to judge and consider well. God expects us to fully present ourselves to Him with our mind intact. We do not check out from our mind when we approach our Father. We do not release our mind, trance out, zone out to “get in the spirit”, enter a mantra, spirit soak, flail out, play innocent, play dumb, play extra godly, tilt our head to left 30°, or mentally detach when we talk to God. We are upfront with Him as He is upfront with us. This does not mean that we are as stiff as a board without emotion either. If we are upset, if we are frightened, or whatever emotion that may accompany the prayer – that is how we present ourselves. The airs drop.

To work as an apostle, we have direction. This is different than having a prophetic goal for our prayers, which will be discussed later. To have direction means that our purpose, intent, is fixed. We know whom we are addressing and why. It is like purposing to go on a trip, to embark on getting a skill, or even to search for something. It is the determined direction before a word is spoken or a step is taken. The apostolic compass provides the destination and the entryway for our prayers.

apostolic destination: Our Father which art in heaven
The salutation for prayer is the casting out of our line. We are the fly fisherman with a strong and fortified rod and reel given to us by Jesus Christ who built the framework for prayer. The rod and reel are Jesus Christ. The line, which is the work of the Holy Spirit, is capable of extending the needed distance, whatever distance God is from us, near or far (Ephesians 2:13, James 4:8). And we cast our line into heaven, into the spirit realm, and we make contact with God. The rod, reel, and line are sure. And it leaves no doubt in our mind that we are praying to God. He is alive and He is in heaven. Our Father who art in heaven. This prevents the need to recast and recast, which is what Jesus was talking about when He spoke of men using vain repetitions (Matthew 6:7). Yes, the good prayer “made it”, and the prayer is not prevented from being heard (Daniel 10:12).

12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. (Daniel 10:12-14)

God is male. He is our Father. And He is in heaven. The destination of our prayer is only to Him when the desire of our heart is to the One and only Living God. It is important to recognize that the first component of prayer is the acceptance of man to operate in the spirit: our Father who art in heaven. The prayer is operating, by faith, in the spirit to The Spirit (John 4:23-24, Philippians 3:3, Hebrews 12:9).

23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. 24 God is a spirit: and they that worship Him must worship him in spirit and in truth. (John 4:23-24)

6 But without faith it is impossible to please him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him. (Hebrews 11:6)

Do we understand what this is saying? To pray, we are acknowledging that there is a spirit realm, that our voice, words, and thoughts are entering into the spirit realm and that God is the spiritual Being our prayers are directed to. God is the location to and where our prayers are addressed, our Father which art in heaven. This is done in and by the apostolic ministry because we have judged and determined to whom and where we have addressed our prayers to go. We are not praying to the universe, the sun or moon, to the spirit of Diana, Sophia, Buddha, or whatever is “out there”.

apostolic entryway: Hallowed be Thy name
The apostolic entryway proclaims, “Hallowed be Thy name.” This is not meant as a formal addressing of or to God because we already addressed Him as “our Father” when we cast out the line. “Hallowed be Thy name” is the entranceway of the structure for our prayers. The entrance says, “His name is Holy.” And the prayer is entering hallowed territory. Names are important and they are descriptors of a person, place, or thing. Being hallowed is a state of purity. “Hallowed” is translated as “to be holy” and also “to be sanctified”. There is no evil in Him (Acts 23:9). When our prayers come to God, it is not a light thing. He is worthy of honour and respect because He is a holy God.

5 And He said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. (Exodus 3:5)

8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. (I Timothy 2:8)

6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts [life beings] full of eyes before and behind. 7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. 8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. (The Revelation 4:6-8)

This is why and where many prayers are not allowed to enter (I Samuel 8:18, Psalm 66:18, Isaiah 1:15; 59:2, Jeremiah 11:14, Micah 3:4, James 4:3, to list just a handful). They are prayers that deny or refuse to acknowledge the holiness of the Father (Leviticus 20:26). Sacrifices and offerings of those from the “house” of Israel, the unclean and uncircumcised of heart, are turned away. Yes, these people are saved, but they and their offerings do not enter into the entranceway of God’s kingdom (I Corinthians 6:9-11, Galatians 5:19-21).

39 As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto Me: but pollute ye My holy name no more with your gifts, and with your idols. (Ezekiel 20:39)

7 So will I make My holy name known in the midst of My people Israel; and I will not let them pollute My holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel. (Ezekiel 39:7)

We are very thankful that our prayers are first judged by Him as they come from our heart because He is Holy. We have cast the line to make contact in the spirit realm and now the content of our prayer will be judged according to our heart and in His holiness.

God’s name is hallowed and this sets the bar for what He is capable and willing to do when He hears our prayers. And because He is holy, what He answers and how He responds to us will be sanctified in righteousness (Isaiah 5:16). It is the open acknowledgment that whatever is spoken or acted upon by God will be siphoned and sanctified by His holiness. Not only will the prayer be filtered to lay bare the true and full intent of our heart to be approved to enter His entryway, but His answer will have the power to sanctify what we are bringing to Him in prayer. This is why we pray and give thanks for our meals and often at bedtime. We are acknowledging by prayer that He is the only One who can sanctify our food (John 6:23, I Timothy 4:4-5 below), our sleep (Proverbs 3:19-24), our job, us (I Thessalonians 5:23), everything.

1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5 For it is sanctified by the word of God and prayer. (I Timothy 4:1-5)

Prayers that are without acknowledgment of the holiness of God do not enter into the Kingdom of God. In addition, many prayers do not enter the kingdom of heaven and stay within the earth’s atmosphere. These are the pollution of smog and fog in the atmosphere, which are seen above the earth and below the heavens.

This is a good time to reiterate that man has many different interest levels and desires towards God. Not all Christians want to be with or near Him much. Many want what He can do for them, many want Him to act on their behalf against evil, and many just want to make sure that they will go to heaven when they die. There is not an acceleration of leveling once physical death occurs other than that every knee shall bow and tongue confess that Jesus is the Lord (Isaiah 45:22-23, Romans 14:11, Philippians 2:10-11), which is required of all men, whether they are spending eternity in hell or in heaven. God is righteous, just, and faithful that we are given the desires of our heart. We are daily free in our choices to take in much of Him or little. And we are admonished to no longer live unto ourselves. This is a choice with eternal consequences.

14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15 And that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again. (II Corinthians 5:14-15)

Below are some examples of prayers that are received and why others are not.

1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently [clearly] about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. (Acts 10:1-4)

9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment [discernment]; 10 That ye may approve things that are excellent; that ye may be sincere and without offence [blameless] till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. (Philippians 1:9-11)

1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? 2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss [with wrong motives], that ye may consume it upon your lusts. 4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity [hatred] with God? whosoever therefore will be a friend of the world is the enemy of God. (James 4:1-4)

7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered [cut off, cast down]. (I Peter 3:7)

Man is not to diminish the value that God has given to the soul. And those who disregard the need to learn their own wife (soul) or do not honour them as made in the image of God will experience their prayers being cast back down to earth. Malachi 2:13-16 is a companion passage to I Peter 3:7 quoted above. I Peter 3:7 is acknowledging, as in its previous and following verses (I Peter 2:13 – II Peter 3:22), that God has ordained authorities and powers on earth (I Peter 3:22). The husband is given the headship (Ephesians 5:23-28) in the husband/wife relationship. And he is given much good for finding and taking a wife (a soul) unto himself (Proverbs 18:22). The reason why a man’s (spirit’s) prayers to God are connected with the relationship he has with his wife can be seen in Ephesians 5:23-28. Recall from earlier within this section that the hallowedness, holiness, of God’s name is the apostolic entrance of prayer and speaks of His ability to sanctify. We see the same concepts reiterated in Ephesians 5:21-33 regarding the husband/wife and Christ/Church relationship. Ephesians 5 and I & II Peter are worth giving meditation to. When we are willing to eat and digest these passages, without snatching them up to store in our hearts and minds as ammunition or threats to attempt behavior changes within marriage, the mystery of marriage and of Christ and the Church begins to unfold.

To recap, prayers go to the destination of the intent of the heart of the prayer giver. May our prayers approach our Father who is in heaven and go through the entryway to the name that is Hallowed.

Prophetic goal; Prophetic context

We can now operate in the prophetic ministry because the prayer has approached our Father who is in heaven and was submitted to the name that is Hallowed. The apostolic ministry has paved the way for the prayer to operate in the prophetic ministry. We have a prophetic goal and also the context for our prayers: “Thy kingdom come. Thy will be done on earth, as it is in heaven” (Matthew 6:10). This makes the second couplet of the structure for prayer.

Prophetic prosperity (II Chronicles 20:20) is what this couplet represents. No, not man’s prosperity. It is the prosperity of bringing life, His life, to us. This part of the structure of prayer describes the goal and context of a prayer. To explain this we need to recall that God is utilizing His own ministries not only to create the structure for us to be able to pray to Him but in addition, the power of each ministry is made available to us in the template of prayer. God utilized the prophetic ministry by the mouth of Jesus, the Prophet (Mark 6:1-6, Luke 24:19), to give us the prophetic goal and context for prayer. When a person breathes their own breath within God’s prophetic goal and context of prayer they begin to live, prosper, in the spirit, His Spirit.

We are still operating in the spirit, which began in faith when the line was cast. We cannot go back into the flesh on this. And in the second couplet we embark on many things that are not understood by our natural mind. We have entered into eternity, immortality, and the acknowledgment that there is a Kingdom of God. Jesus is prophesying and He expects us to operate within that prophecy. Again, we do not repeat this part of the structure, prophecy, back to Him. We fill it in and out with our own breath and words. We are expected to breathe life into the prophecy by adding our own heart’s desires to it. Is it love? Is it hope? Is it being aware of our own lack? Is it being aware of how much we do not know? Is it thankfulness? Let us enter into His prophecy.

prophetic goal: Thy Kingdom come
The fewest words describe the big picture, the goal, the hope that is the backdrop of a prayer. It is the prophetic purpose, goal, when having contact with God in prayer. This is not meant to be said, “Thy kingdom come,” while crossing ourselves with a yes, yes these words must be spoken every so often to keep things spiritual and elevated. No, the prayer will be involved with a concept that will relate indirectly or directly to God’s kingdom coming.

Before we go further, a misconception needs to be removed about the Kingdom of God being “in us”. This is a mistranslation of Luke 17:21 by both the KJV and NIV.

20 And when He was demanded of the Pharisees, when the kingdom of God should come, He answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within [among] you. (Luke 17:20-21, KJV)

The Kingdom of God is an actual kingdom. It is not the person of Jesus Christ. It is not the Holy Spirit. Nor is it operating in the Spirit at a specialized or more advanced level, because the Holy Spirit is already operating in all of life. And those operating in evil can also perform temporal healings and miracles. They can also prophecy. A way to start explaining what the Kingdom of God is would be to provide an analogy to another “kingdom”. Some live in the kingdom of America. We do not say that the kingdom of America is within one of its lawful citizens. But we can say that some people have the values of America within them that can be witnessed when that person operates and abides by the kingdom of America’s values or the kingdom that they represent (Matthew 12:28, Luke 9:2, Luke 9:11, for just a few examples).

In order to know and understand a kingdom one must be taught about the kingdom and the kings or rulers of the kingdom, whether it be an unrighteous or righteous kingdom (I Kings 11:1-8, II Kings 21:19-22, II Kings 12:1-3, II Kings 22:1-2, I Timothy 5:13, to list just a few). The kings were influenced and taught by women (the souls of men) whether they were wives, concubines, or mothers; and taught by the influence and example from their fathers (the spirits of men). The values that upheld individual freedom and justice that were once operating in America had to be taught from those who believed and upheld those values. And we, like any other kingdom, must be taught from other souls and/or spirits about the Kingdom of God (Mark 1:14, Luke 4:43, Luke 8:10, Luke 9:2, Acts 19:8, again, just to list a handful). Jesus Christ taught and preached about the Kingdom of God more than any other topic during His time on earth. And it is at His feet where we are to sit and learn.

The knowledge and understanding of any kingdom is not something that is downloaded into our minds in an intuitive fashion. All kingdoms must be taught and preached by instruction and/or example. The topic of the Kingdom of God is often thought of as though its understanding will just come to us when we need to know about it (Luke 19:11, Luke 17:20 given above). But this denies what Jesus spoke about the Kingdom of God and the need for it to be taught often by Him, the disciples, and apostles (Luke 16:16, Acts 1:3, Acts 20:25, to list a few). Man resists the idea of needing to be taught the very things that he thinks are instinctively understood or known. This is how animals operate, not man. Animals are given instincts and understanding in how to raise their young. And we are to learn from His creation (Proverbs 6:6-8). However, there is a strong desire for man to teach from the precepts, commandments, of men (Isaiah 29:13, Colossians 2:20-22) rather than from God and His Word. Contrary to man’s own thinking, man does not go instinctively into the natural, common, way. We must be continually taught and reminded what the natural use of all things are in creation and in ourselves, no matter how righteous a king or kingdom might think they are or were when they began. Many basic, common, things have to be taught and taught often lest we forget or deny God’s ways and standards. These are standards that He has for man to live in and by. Here are just a few examples that may seem surprising at first and are often rejected as requiring persistent teaching in: the fear of God (Deuteronomy 17:19, II Kings 17:28, Psalm 34:11), how to treat animals (Deuteronomy 25:4, Proverbs 12:10), how to love our husbands and children (Titus 2:3-4). Scripture teaches us His natural use, care, and ruling for all things. We must be taught them, it does not come naturally to us. This is a hard pill to swallow for those who believe themselves to be quite righteous and discerning already. The self-righteous tend to be persuaded by their own understanding, which leads to deafness to the cries of a soul they are bonded with (I Peter 3:7), deafness and blindness to the pain of children (physical or spiritual children), and blindness to the needs of those in “their” kingdom. This is when the use of the Golden rule is perverted into earthly understanding of rulership and relationships. God has made all kingdoms fluid with the constant of requiring the need for teaching and learning (II Chronicles 26:1-5).

Acknowledging and living in the designated authorities and powers given by God are part of any kingdom. If we go back to the kingdom of America analogy, we see that what is taught is what is understood and lived out by its people in America. Words have been taught different meanings with substance that is stripped from their historical purpose. “Freedom” for a person is degenerated to receiving things “for free” from someone who is judged as being more able to afford it. This is familiar sounding. It is how the church’s heart has distorted being free in Jesus Christ (John 8:36) and the expectation that He just has to save us, give to us, deliver us in the end, because He can afford it. Man does not naturally know the Kingdom of God (The Revelation 14:3-5).

16 The law and the prophets were until John: since that time the Kingdom of God is preached, and every man presseth [forcing their way] into it. 17 And it is easier for heaven and earth to pass, than one tittle of the law to fail [fall]. 18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery. (Luke 16:16-18)

When we are taught about any kingdom that has been prophetically purchased and raised by the spilling of sacrificial righteous blood, we are held accountable for those lessons. They cannot be unheard, which is why prophets are often killed by hand and by heart to stop them from speaking (Matthew 23:34). We are accountable for hearing and applying their prophetic Words, most of which are against our carnal nature and are uncomfortable to hear because they expose and tell us things we do not want to hear. The reason why the Kingdom of God is not taught much even though it was the most spoken content of Jesus’ preachings is because it requires prophetic sacrifice unto the Lord to not only hear, but also to teach. The Kingdom of God is prevented by the Holy Spirit to be taught in the flesh or received in the flesh.

27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. (Luke 9:27)

22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. (Acts 14:22)

In order to learn about the Kingdom of God, it takes meditating on what is said about it in Scripture. The more we absorb from His teachings about the Kingdom of God, its standards, and its workings, the stronger the desire for His Kingdom to come is nurtured in us. Most do not have the desire or inclination for His Kingdom to come. It is not in their heart or in their thoughts.

The below passage is one description of the Kingdom of God. And because the teachings of the Kingdom of God are prophetic in nature, it is in part. There are layers upon layers for us to learn of what the Kingdom of God is and is like. We learn, build, and apply from each passage that is spoken in Scripture. These are prophetic words that each person must hear with their own ears. They cannot be heard for another. Each must gather, chew, and digest His own daily provision.

22 And He went through the cities and villages, teaching, and journeying toward Jerusalem. 23 Then said one unto Him, Lord, are there few that be saved? And He said unto them, 24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. 25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say unto you, I know you not whence ye are: 26 Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets. 27 But He shall say, I tell you, I know you not whence ye are; depart from Me, all ye workers of iniquity. 28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the Kingdom of God, and you yourselves thrust out. 29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the Kingdom of God. 30 And, behold, there are last which shall be first, and there are first which shall be last. (Luke 13:22-30)

The above is happening now. It is not in the future.

prophetic context: Thy will be done on earth, as it is in heaven
The prayer is still operating in the prophetic ministry. It is by the prophetic ministry that the prayer is able to express the context for “Thy will be done on earth, as it is in heaven.” As with the goal of prayer operating in the goal for the Kingdom of God to come, the prayer also seeks to have God’s will done here on earth, as it is in heaven. Recall that the hearts of God’s people are manifested in the spirit realm first. It is seen in the spirit and then manifested on the earth. When the hearts, prayers, of God’s people are filled with the desire for His will to be done in any and all things, it will be seen in the heavens first and then manifested on earth. This is the prayer’s context: that what we are praying about will be within the context of His will, and that His will, desire, is manifested (done) on earth.

10 Teach me to do Thy will; for thou art my God: Thy spirit is good; lead me into the land of uprightness. (Psalm 143:10)

The following is a mini lesson within this article. The three categories given below came from a radio program taught by Dr. David Hocking so many years ago that I am unable to pinpoint when I had heard it. In explaining the three categories, there are likely modifications from Dr. Hocking’s teachings as they are recalled from memory and have also been adapted over the years in my own life.

To know God’s will requires for us to be taught it. Below is a screening process that I have used and still use periodically that gives some basics and grounding for starting to know and do God’s will. This is done by learning what sin is. We know that it is God’s will, His desire, that we do not sin.

These three categories help us know what to do or what not to do:
1) Not doing it if we know it is sin.
2) Not doing it if it is not of faith.
3) Not withholding good.

The first one is not doing something that we know is sin. These are things that are explicitly identified in Scripture. This is pretty basic, self-explanatory, and is the broadest category. But we tend to overlook it when we are tempted. Most all of us know when we are doing or thinking about doing something that is blatantly wrong. Some examples are murder, cheating, not putting in the work hours that we have been paid for (stealing), committing adultery, and the list goes on. All unrighteousness, wrongdoing, is sin (I John 5:17). We know many things that are wrong for us to do or think, and this category is a way to prevent justifying to ourselves about doing something that we already know is sin. When we know or are preparing to do something wrong, don’t do it.

17 All unrighteousness [wrongdoing] is sin [hamartia]: and there is a sin not unto death. (I John 5:17)

The second category is based on a verse that is good to put to memory. If it is not of faith, it is sin. There is much help in this. In other words, when a person is just not sure about something, is going back and forth about something, or just has an instinct that it does not seem right, don’t do it. If it is not of faith, it is sin.

23 And he that doubteth is damned [condemned] if he eat, because he eateth not of faith: for whatsoever is not of faith is sin [hamartia]. (Romans 14:23)

Living out this principle also helps us to identify and contrast when we are operating in God’s faith or not (II Corinthians 13:5, I Peter 1:7).

The third category is also a verse, given below, that is good to put to memory. If you know to do good and doeth it not, it is sin. In other words, we do what we know to do. This is especially vital when we do not know what will happen or what the will of the Lord is (James 4:14-17). James 4:17 is akin to Proverbs 3:27, “Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.” This category is really talking about active omissions that we are committing.

17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin [hamartia]. (James 4:17)

The three categories are starters about knowing and learning what sin is, which we know is not God’s will. They are always there to stay grounded in. The verses that are given above have the power within them to reject what is not of faith and to walk away (Romans 14:23), and gives the power to take action when we need that extra push of encouragement or courage to take action (James 4:17).

May you benefit from the above mini teaching. We also need to consider and contemplate the above teaching. It is predominantly teaching and talking in the flesh or as a man (Romans 3:5, I Corinthians 3:1-3, Galatians 3:15, Hebrews 9:17). Not all things of the flesh or “as a man” are bad. In fact, we can often start there (Mark 12:32-34), and we still need some milk teachings from time to time as we continue to grow and use it for mixing and baking with other ingredients (concepts) or to add texture to strong coffee (wake up calls from the Lord). Milk teaching also provides refreshing and realignment when we need it. The problem is staying only there (Isaiah 28:9), which we find Paul describing in I Corinthians 3:1-3; or having started something in the spirit and then going back into the flesh, as though what was accomplished in the spirit did not happen and becomes of no effect (Galatians 5:1-8). If we were to live in the above mini teaching alone, it would start to become a new law unto itself. This is how the Babylonian system operates and teaches. And it becomes particularly deceptive when it is done when preaching, teaching, and prophesying about spiritual things. It is neither living in the law and the prophets, nor is it living in the new covenant that can only be accomplished in us by the Holy Spirit through Jesus Christ, which also includes the law and prophets. A person can talk about the cosmos, celestial beings, deep revelations, anything, and still be talking in the flesh (II Peter 3:11). This happens when a person prefers to grow in knowledge (even about godly principles or creation) rather than growing in the grace and knowledge of our Lord and Savior Jesus Christ (II Peter 3:18). Conversely, this does not mean that when people teach or talk about “fleshly” topics that it is a given that they are talking in the flesh. There are many teachers who talk in the spirit during cooking programs, at the barber shop, or while bringing in the harvest. Musicians and artists also speak often in the spirit. Talking, thinking, teaching, prophesying in the spirit or in the flesh is not related to a specific subject or topic, it is related to the context of how the subject is spoken: in the flesh or in the Spirit. If we demand to only learn, hear, and speak in the flesh, we do not wax strong in our spirit (Luke 1:80, Luke 2:40). In addition, we sustain the harboring of evil (unclean) spirits in our hearts (Matthew 12:43-45, Luke 11:24-26) and also in our midst.

When we communicate, it always has a context. A murmur under the breath, for example, has a context of disdain as it is purposely muffled yet still attempts to be heard by anything or anyone in the atmosphere or on earth. To have “Thy will be done on earth as it is in heaven” as the context of prayer, we are saying that the prayer’s context is God’s will, unlike disdain or unbelief. If we are unwilling to learn about God’s will, which God’s prophetic ministry provides for us to do, we are unable to take in a new prophetic seed (concept or understanding) planted by the Holy Spirit in our womb to ultimately give birth and to then diligently rule it so that it can eventually bear more fruit of the same kind. We become spiritually barren and are capped from further growth in that area of our life.

8 I delight [desire] to do Thy will, O my God: yea, Thy law is within my heart. (Psalm 40:8)

As with all things that are prophetic, sacrifice of our self is necessary for new seed bearing, which includes time and energy. Many times death to our own ways, thoughts, and understanding is necessary for new seed bearing.

5 Wherefore when He cometh into the world, He saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared Me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of Me,) to do Thy will, O God. 8 Above when He said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9 Then said He, Lo, I come to do Thy will, O God. He taketh away the first, that He may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:5-10)

There is no more sacrifice for sin (Hebrews 10:17-18). But we now are to be the vessel, sacrifice, for new seed bearing and living in His life.

1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove [test] what is that good, and acceptable, and perfect, will of God. (Romans 12:1-2)

When we go beyond the milk teaching of God’s will, things start to become less obvious. This is because the prophetic ministry is fluid and is connected to our personal and individual relationship with God. “Thy will be done” includes proving (trying, testing) and then acting on that will of God. And as with the knowledge and understanding of the Kingdom of God, this is not an intuitive downloading process like, for example, how visions or dreams are given to us. God’s will is taught, eaten, digested, tried, proven (Romans 12:1-2 above, Ephesians 5:8-17, I John 4:1-3). As we do these labours and are exercised by them, our own will aligns with His will and desires. A prospering in His Life occurs with His will becoming manifested on earth. His Love, which is very different than man’s understanding of love, is tangible during this process.

I found the clarity bucket propped against God's will,
cupped my hands, and scooped all I could.

It felt familiar... OVERDUE.

Susan Mrosek from her Pondering Pool collection

The above quote can be seen within its anointed “Clarity bucket” image (context), also by Susan Mrosek: https://www.ponderingpool.com/ccards/card51.html.

The quote is engaging. And we may have an image in our mind when we first read it. But when we see the artist’s desired context (image) for the quote, life and action is added to the quote beyond just what we had originally thought in our own mind. Prophetic fluidity is given to the words by the artist’s context. The words and image bring prophetic prospering to one another. The words are more, the image is more, as life is breathed back and forth from one to the other. When we pray thoughts and words within the context (image) of His will, the same thing happens.

Our prayer entered the apostolic entryway. It was apostolically judged unto the Lord. The perspective shift has occurred from temporal to eternal by God’s prophetic will, desires, as the context of our prayer. And the content is expressed within the goal of prayer, which is for Thy Kingdom to come.

Pastoral provision

Prayer is balanced in the middle by the pastoral ministry. It is not a couplet, but a single line given in Matthew 6:11: “Give us this day our daily bread.” This is the part of the structure of prayer that acknowledges that we rely and need our Father to supply our needs. It is a constant. It never goes away because we are sustained in all things by Him (Colossians 1:17). It is not speaking as an Oliver Twist, “Please, sir, I want some more.” Jesus sets the tone for this part of the lesson to let us clearly know that God knows and we know that we rely on Him to give us our daily bread. We are going to the correct source who is the giver. As with the entire prayer, the prior ministry sets up the next ministry to operate. After the prophetic seeking of the Kingdom of God in His will, our needs can then be addressed with confidence.

33 But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you. (Matthew 6:33)

31 But rather seek ye the kingdom of God; and all these things shall be added unto you. (Luke 12:31)

Recall that Jesus is teaching us how to pray, and that He is using the ministries as the structure for prayer. The pastoral ministry is now being laboured in to teach us how to pray about provisions. It addresses our human needs. The Holy Spirit constrains us from delving into the spiritual meaning of bread (John 6:31-35), the body of Christ, the Lord’s Passover (Matthew 26:26-29, Mark 14:22-25, Luke 22:14-20, I Corinthians 11:23-29), manna (John 6:47-51), or to be enticed to talk about the importance to feed on the Word, Jesus Christ, each day because He is the living bread (John 6:51). We are to stay within the text of the lesson on prayer. Jesus also continued teaching and expanding in the concept that we are not to worry about the needs of our soul or our body in Matthew 6:25-34. He is teaching about human needs. However, the similar passage in Luke 11:1-4 where Jesus is teaching His disciples how to pray does give the thumbs-up to delve into the deeper spiritual truths of bread (prophetic impartations) because He continued teaching and expanding on those truths in that text. We are not to seek a deeper meaning, a hidden text behind or within the words of Matthew 6:11 because it will expand within itself and from itself by the pastoral and previous ministries then into the teaching ministry. In our lesson of the structure of prayer in Matthew 6, we have already gone to the deepest and purest place that we could go when our prayer reached the ears of our Father.

pastoral provision: Give us this day our daily bread
All things that have life need provisions for the day. We are keeping our thoughts and emotions in the poem, the outline, that Jesus Christ gave to us when He taught us “How to pray”. We are on earth. And we have needs that we know must be met by God. The pastoral ministry in the structure of prayer gives us the ability to address our human needs while living on the earth. Here, provided by the pastoral ministry, we are to ask, seek, and talk to God about our daily provisions. “Give us this day our daily bread” is not to be spoken back to Him without it being filled in by us. The specifics of those concerns are to be spoken.

God gave the provisions for life on earth before placing life on earth (Genesis chapter 1). He provided the ground before He put plants and herbs on it. He did the same with the waters for the fish, skies for the fowls, and the food and land for the animals. He made provision for man on earth before putting him on the earth. And we are praying for those same provisions to be given to us. It may be the need for a job, it may be the need for shelter, clothing, food. It may be the need to obtain a skill. It may even be the need for companionship and a helpmate in life (Genesis 2:18). The full gamut of all things that we need to live on earth are to be addressed in this portion of our prayer. It may be physical needs, emotional needs, mental needs. And because the pastoral ministry is made available to us when we pray, this is also the place where the Holy Spirit can help us to know what our needs are if we are unable to identify them (Romans 8:26).

The following passage is part of Proverbs 30, which God spoke by Agur the son of Jakeh. Agur means “gathered” and Jakeh means to “obey” or “be obedient”. Proverbs 30 are words that Agur obediently gathered and carried (as a type of burden) until they were time to speak to Ithiel “God is with me” and to Ucal, which is a masculine noun “devoured” from the verb “to eat, devour, consume” (Proverbs 30:1). Let us know that God is with us as we consume His Word.

7 Two things have I required of thee; deny me them not before I die: 8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me [my established portion]: 9 Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take [dishonor] the name of my God in vain. (Proverbs 30:7-9)

Proverbs 30:4-9 is a companion passage to Matthew 6:9-13 and also to Deuteronomy 8:6-18. Notice that the name of my God, the name that is Hallowed, is spoken of in Proverbs 30:9 above.

Teach to ask forgiveness of debts; Teach to forgive debtors

“And forgive us our debts, as we forgive our debtors” (Matthew 6:12) is the next couplet of the poem that Jesus is teaching in His lesson titled “How to pray”. We are able to go smoothly into this couplet because we stayed sure-footed on the earth by the pastoral ministry. Jesus is now labouring in the teaching ministry because the pastoral ministry set the groundwork to usher in the teacher ministry part of the poem, structure. Like the pastoral line in the structure, we are prevented by the Holy Spirit to seek a “deeper” spiritual meaning to the words or we end up losing the purpose of the words for the lesson on how to pray. We are talking and learning about things that pertain to the humanness of man in this couplet, just as it was with the pastoral line. And as it is with each part of the lesson, we need the labour and power of all of the previous ministries to pave the path to teach and operate in the next part accurately. The Lord is giving us the ability to operate in the teaching ministry when we pray to Him about asking forgiveness of debts.

Being human includes our spirit, soul, and body (I Thessalonians 5:23). Jesus continues to address our humanness. In this portion of the lesson, we are not going to look for angelic beings, unclean (evil) spirits, or sin. We are going to stay in the text. And we will drink the pure milk that feeds both the soul and the spirit.

Matthew 6:12 is not talking about forgiveness of sin, the feminine noun “hamartia” or the verb that means to sin “hamartanō” (Matthew 18:20-22, Mark 1:4, Romans 3:23, I John 1:8-9, I John 5:16-17, to list just a few of the many references for both the noun and the verb form). Nor is it talking about the forgiveness of transgressions “paraptōma”, which is also translated as trespasses. It is also not talking about offences “skandalon” that can trap or snare a person, causing them to stumble. It is not asking for God to forgive our sins as we forgive sinners or as we forgive those who sinned against us. It is providing the structure to ask forgiveness of debts as we forgive our debtors.

Teach to ask forgiveness of debts: And forgive us our debts
The Greek word used for debts in Matthew 6:12 is the neuter noun “opheilēma”, which comes from the verb “opheilō” that means owe, be bound, be indebted. “Opheilēma” simply means that which is owed, a debt. Matthew 6:12 is talking about debts that we accrue in our humanness and the seeking forgiveness for them. These are things that are not sin oriented. They are debts that exist and arise from living as a human being. Here are a few examples to help explain what kind of debt accruing Matthew 6:12 is talking about. You are in the car headed to work. Your car is a stick shift and you are driving with a different pair of shoes on than you normally drive with. Your foot slips just enough to not put the brake on fully and BOOM! you hit the car in front of you at the light. Or, you are at the grocery store and misjudge the movement of people around you and elbow a person with full hands causing their fresh fruit to hit the hard floor. Or, you say something that came out in a way that without intention hurt someone’s feelings. Or, you were so busy with a work project that you did not take the time to give a hug or smile to your children. These things do not go unseen or unheard. Most times we are dealing directly with the person we unintentionally caused harm to and now have a debt to pay regarding that matter. This is what this verse is addressing. Living in our humanness with one another (Romans 12:18, Colossians 3:13). If we have a habit of tailgating and then eventually get in one or more fender benders, our debt in that area grows, regardless of the different pair of shoes. If we are not conscientious of others around us or what we say, we can become oblivious to another person’s feelings and then misunderstandings can begin to build up. When we do not show affection and appreciation to our children in a consistent manner, they become as sullen and without joy as we are.

When we go to God about these debts we are acknowledging to Him that they exist. And that we need loosed from, forgiven for them. These debts can be monetary, emotional, mental, and physical. They include all facets of life and range from hitting our head on the edge of an open cabinet door to causing the death of another person.

22 But if he thrust him suddenly without enmity [hostility], or have cast upon him any thing without laying of wait [unintentionally], 23 Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm: 24 Then the congregation shall judge between the slayer and the revenger of blood according to these judgments: 25 And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. 26 But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; 27 And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood: 28 Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession. (Numbers 35:22-28)

When we ask God to forgive us our debts, we are aware of the weight of the debt that is incurred. We see the damaged car. We see the bruised fruit or the hurt feelings in another person’s demeanor. The Lord usually deals with these debts in a progressive manner. And we are thankful to Him for teaching us in a way that we can respond. It may be a quick hand slap at first, like a person saying “pay attention” (Proverbs 27:5) or progressing to finding ourselves in humiliating situations that we do not want to be in again. Many times it takes another person to give us the awareness of, to teach us, what we have said or done that brought us into debt. Whatever the disciplinary action may be to prevent repeating the same things over and over again, we still acquire the debt for what was done. It is not the exacting of the equivalent harm of what was done as the above passage shows where the debtor was protected from death, but the debtor still incurred a debt of staying in the city of refuge for an allotted time. Sometimes the actual paying off of the debt alone deters and corrects our behavior and words. This part of our prayer is teaching us that we are to go to God about the thing that happened and that we are to seek forgiveness for the debt that accrued from what we did. This allows the Holy Spirit to utilize the ministry of teaching to come into the situation to give us the understanding about what happened and to teach us how to proceed, how to prevent it from happening again if possible, and to obtain seeds for good fruit from the experience. This is not talking about sinning. Debt accruing is a large part of maturing and living as a human being.

Sometimes others like parents, bosses, or law enforcement pay part or all of a debt that are brought about by children, employees, and citizens. Debts can bring about ripple effects. For example, the fender bender may bring a time debt at work for arriving late and missing a scheduled meeting. The employer then would need to reschedule or make adjustments in the workplace. We also bring debts against ourselves. Sometimes a debt goes to a bystander because they were at a place at the time when a debt occurred when someone else refused to pay. For example, a person coming across a suffering animal that was hit by a car is in debt to either kill it or to call someone to help if the animal can be restored. If they refuse, the next person who comes along will then be accountable because the previous person did not pay the debt. The person(s) who refuses to acknowledge a debt, even when it was not initially theirs, will lose the learning opportunity brought by the teaching ministry about that particular situation. To clarify, this portion of our prayer acknowledges to God that a debt has been accrued by ourselves or another, we are asking what to do about it, how to proceed to pay the debt so that it no longer exists to our account. We are asking and seeking Him to forgive, let go, in the manner and form that He directs. We want Him to forgive the debt that we accrued. This does not mean that "poof" the impact, the sentence, of the debt did not happen. The fender still needs repaired. The miscommunications or misunderstandings still need addressed if possible. Backtracking may be required. When we go to God for forgiveness of our debts, the power of the teaching ministry becomes available to us to teach us a unique lesson. The lessons are capable of bringing seeds of many kinds of good fruit like patience, temperance, and faith in misunderstandings and circumstances (Hebrews 11:20).

Teach to forgive debtors: as we forgive our debtors
The Greek word used for debtors at the end of Matthew 6:12 “as we forgive our debtors” is the masculine noun “opheiletēs”. It also comes from the same verb “opheilō” that means owe, be bound, be indebted. Matthew 6:12b is speaking about forgiving the debtors from the same kind of debts of Matthew 6:12a. It is not talking about forgiving a brother who sins “hamartanō”, which requires repentance before forgiveness is given (Matthew 18:15-18, Luke 17:3-4, I John 1:9).

3 Take heed to yourselves: If thy brother trespass [sins, hamartanō] against thee, rebuke him; and if he repent, forgive him. 4 And if he trespass [sins, hamartanō] against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. (Luke 17:3-4)

In order to forgive (let loose, release) a debt this requires that the person, debtor, actually owes us something or is in debt to us. One person may not think there was a debt acquired, another may think the debt owed is tremendous when it may have been just a small infraction. And these discrepancies of determining (discerning) what should or should not be considered a debt or who is considered to be a debtor to us are why we are to pray to our Father in heaven within the context of His prophetic Will to be on earth with His pastoral provision given in order to operate in this teaching couplet. The couplet is to be filled in by questions to God about how to respond to debt acquiring situations aligned with and provided for from the past ministries that have already operated in the structure of the prayer.

There are many reasons why the Lord is speaking about human accrued debts here before He addresses transgressions “paraptōma” later in Matthew 6:14-15. One reason is that if these debts are not acknowledged, they can develop into transgressions and sins (James 1:14-15). Another is that how we deal with our debtors is the labouring ground for living and growing in righteousness. Many do not labour in this field because it is stone laden in hard soil and hot work at midday. It is our choice to take on the responsibility of this particular field, which all humans are given on earth when they are physically born.

If we had a parent who handled debt accruing situations with patience, gentleness, confidence, irritability, fretfulness, sarcasm, or so on, we are likely to obtain the same seeds after we experienced that parent’s response when we spilled milk that did not quite get into the glass or drove the car into a ditch as a new driver. When we labour in this field given to us by God, we are working in the “man face” (Ezekiel 1:10), which is represented most in the book of Mark. We are labouring in all of our humanness, which includes our spirit, soul, and body. We learn to become balanced as Jesus Christ was fine sifted flour with continued growth and exercising in the ability to know if a situation is debt oriented in our humanness or is something more sinister in our field. This field is most often jumped over and dismissed by the Babylonian system sustained by saccharine incorrect teachings about forgiveness and love in order to keep as many fields as barren as possible on earth by thinking in a one dimensional line of extremes. These are fields to be laboured in on earth but can be seen in the spirit realm. Many Christians just sell or give away most of what they think is useless wasteland in their backyard to their favorite pastors or put a very small concrete patio slab in its place after selling the majority of the land. Many Christians dismiss that the field was given to them at physical birth and a proof of God’s grace working in their life way before their spiritual birth, as though their “man face” just started developing at the time of spiritual birth. But the lessons of accruing debts and forgiving debtors were happening all along. We had many teachers teaching us for the good, for the bad, and sometimes within the goal of the Kingdom of God and in the context of His will.

We do not become balanced human beings, meaning fluidly operating in the man face in the Lord, without the transactions of debt accrual and forgiving our debtors. It requires working in unison and balance with our spirit, soul, and body as we mature and develop in Him. It requires us to be practical, use common sense, be age and skill level appropriate, and deal with situations well that come our way (Proverbs 16:20). And this is all without the subject of sin or evil spirits added to the equation. Christians within the Babylonian system are taught incorrectly to forgive unconditionally and without parameters. Just how incorrect this teaching is can be brought to light when thinking about the fender bender. The chasm of reality versus ridiculous hypocritical teaching can be seen. Are we expecting a payment from the person or their insurance company to cover the damages, especially when the damage was extensive? Are we willing to forgive non-payment of our wages because there was a glitch that occurred in the payroll department? No, because there is a debt that the person or company accrued that needs “forgiven” by correcting the situation. The examples reveal that what man’s religious organizations teach as forgiveness is not what God teaches as forgiveness. God gives to us the ability to come to Him to seek out the “forgiveness plan” according to His will with His provision. Many tend to overlook these things and how much we really do not “forgive”, let loose, our debtors unconditionally in the way and manner that Babylonian pastors and teachers teach in some sort of utopic, non-human world. The structure of the prayer is to be filled in with the specific people and circumstances of the debt. The structure is not saying forget and love everything always, excuse me, I mean forgive everything always as I forgive you everything always, we pray this in Jesus’ name and we just hope that we may fulfill some of this somehow, someway. I guess when it works all of the time it is like a 24/7 jubilee thing because Jesus paid it all. Hey, did you hear from the insurance company yet? You need to clean that milk up better, I see some that went on the floor.

Let us pause for a moment. God gives us direction and is teaching us so that we mature and become developed in good things. His intentions are to give us instruction that actually works and can be applied on earth. God is for us (Romans 8:31). When we live out debt release and debt forgiveness in God’s will, we are able to remove stones, plow, and have a cultivated field on earth that operates in His righteousness because of good seeds that were obtained and practiced from labouring in the teaching ministry. It is from Him, the king of heaven that we seek the means for forgiveness of our debts (II Kings 4:7). This is God designed living and navigating as a human being (spirit, soul, and body) on earth. Father, teach us to seek You for forgiveness of the debts we accrue; and we ask You to teach us how, when, and where to forgive our debtors according to Your will on earth as it is in heaven.

Evangelistic protection; Evangelistic delivering

The final couplet operates in the evangelistic ministry with: “And lead us not into temptation, but deliver us from evil” Matthew 6:13. Jesus is operating in the evangelistic ministry to give us the structure of this couplet for prayer. Successful and exercised operations of the teaching ministry in the previous couplet prepares the way for this couplet to function. We are astute to our own person, our own debts, and our debtors. Put in another way, we have taken responsibility for debts that have nothing to do with evil spirits or sin. And as with the entire structure, we are to fill this portion in with our own circumstances, breath, and words to seek evangelistic protection and delivering. 

Evangelistic protection: And lead us not into temptation
In Matthew 6:13a we are asking God that we are not led, brought into temptation. This is not a blanket throw for protection of everything and anything. This is the structure set up for seeking that we are not led into temptation. These are specific temptations in our own situation that we are asking God to protect, prevent, us from being brought into, which could lead us to falling away from His Word (Luke 8:13), sinning (James 1:14-15), or denying Him. The below account is also found in Mark 14:38 and Luke 22:40-46.

39 And He went a little further, and fell on His face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. 40 And He cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh [body] is weak. (Matthew 26:39-41)

Let us focus on what Jesus was doing in the above passage. Besides labouring in the apostolic, prophetic, and pastoral ministries in His own prayer, He then continues in the teaching ministry to alert the disciples by telling them to watch. He then goes into the evangelistic ministry by telling them to pray that they do not enter into temptation. And this is what the first part of the evangelistic couplet is expecting us to do. We are bringing to God the situation that our eyes are watching could be a problem ahead and we are asking that we are protected from, not led into that situation, which we perceive would or could bring temptation to us. The power of the evangelistic ministry is needed for this to occur, just as the power of the teaching ministry exercises our awareness to discern legitimate debts, while the pastoral ministry is needed for our daily needs to be met on earth in our present circumstances, and so on. We need God to teach us what to watch for by the teaching ministry and then ask God to implement His evangelistic power for protection in that situation so that we are not led into temptation.

18 Because He himself suffered when He was tempted, He is able to help those who are being tempted. (Hebrews 2:18, NIV)

Temptations can be understood when we think about heading into or finding ourselves in sticky situations or in ungodly circumstances (II Peter 2:1-22). These also include temptations to incorrectly compromise. They will have teaching signs on them, warning cock crows (Matthew 26:34, Matthew 26:75). For example, an employee is expected by his employer to adjust a few numbers making them inaccurate before turning files over to the tax accountant. Another situation would be getting a jury duty notice in a county that requires a face covering. What we are asking God within this structure of prayer is to not be led into temptation where we are expected by a boss to give misinformation to the tax accountant or required to wear the face idol, tempting us to openly curse God and His creation of man. Refusing to comply with our boss or to the county could lead to friction at work or potential monetary fines plus time in jail. We could even be forced to have someone put the idol on our face while attending our own trial, sentencing, and jail time for not abiding by slavery face covering. God may answer these situations by removing the boss or by canceling court cases on the day that we were summoned for jury duty, removing the temptations. However, we could be expected to go, by His direction, still asking for protection to not be led into temptation, still refusing to lie or wear the face idol until God releases us from the situation. But it would be accomplished in His strength and power, not our own.

13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 14 Wherefore, my dearly beloved, flee from idolatry. (I Corinthians 10:13-14)

Most often, the request for not being led into a temptation brings other types of temptations that must be resisted if we try to problem solve without God, like being tempted to lie about being sick to avoid going to work on certain days or to avoid jury duty. We can see how this works particularly when wanting to assuage situations that we know we could likely sin in. All sin is against God (Genesis 20:6, Psalm 51:4). We ask God to be protected from temptation, which is available by the evangelistic ministry operating; and then we utilize the other structure parts of prayer to show us how to communicate and resist honestly in a way to prevent debts and work in the provisions God has supplied for us, with the goal of His Kingdom coming in the context of His Will while honouring His name and acknowledging our spiritual Father in heaven. Let us go further or rather backwards on the idol worshiping m9ask. If we are in line with the previous parts of the structure of prayer and operating in them, we would have already concluded by the teaching ministry that we do not owe a debt to anyone for not wearing one – the debt is manufactured by evil men; if our job or the places that supply our needs expect us to wear the idol, then we are not trusting in God to meet our daily provisions by His pastoral ministry in a way that prevents us from openly cursing His creation, ourselves, and man; we already know by the prophetic ministry that we would be participating in something that is not God’s will on earth and resists His Kingdom; and we are definitely not apostolically hallowing the name of God and not thinking of Him as our Father, who is in heaven.

Evangelistic delivering: but deliver us from evil
The last line of the final couplet of the poem is the operation of evangelistic delivering: “but deliver us from evil” (Matthew 6:13b). The word used for evil is the adjective “ponēros” and is a derivative, is derived from, the masculine noun “ponos” that means great pain. Once we have been protected from being led into temptation, meaning we did not lose ground, backslide, transgress, sin, or compromise incorrectly we then need to be delivered from the evil (one), which gives great pain. We are still operating in the man face, where we are not going into evangelistic warfare. Jesus is providing for the evangelistic ministry to deliver us while we are still in the man face. The ministry of evangelism is made available to us by the Lord when we are praying within the entire structure of the poem, lesson, on “How to pray”. So we are asking for the environment to be saturated by the evangelistic ministry to deliver us from evil, just as we earlier asked to be delivered from being led into situations of temptations. This is different than operating in the ox face while being supplemented by the other faces. Evangelists, when labouring in the ox face ministry, wind, are movers, walkers, runners. They are “men of war” (I Samuel 16:18), takers of the spoils, conquerors. This prayer is working in the man face while asking for the evangelistic ministry to sustain and strengthen us within and also surrounding us while we stand our ground in the man face. Below explains standing while heavily armored, yet still instructed to stand.

10 Finally, my brethren, be strong in the Lord, and in the power of His might. 11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand [stand your ground] in the evil day, and having done all, to stand. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word [rhēma] of God: 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Ephesians 6:10-18)

How it looks when we are operating in the man face while praying for God’s evangelistic deliverance to operate around us in our circumstances can be seen in Scripture. Daniel 3 is the account of Shadrach, Meshach, and Abednego thrown into a furnace heated seven times above its normal heat (Daniel 3:11,19; Psalm 12:6) for not compromising to fall down and worship a golden image when the Babylonian government played their music. They were accused by the Chaldeans (Daniel 3:8). A fourth man was walking in the fire with the others whose form was like the “son of God” (Daniel 3:25). We also have Daniel, who was thrown in the lion’s den for not abstaining from praying to God (Daniel 6:7). Jesus also experienced this when He came out from the hands of those who wanted to take Him (Luke 4:30, John 8:59, John 10:39). He was also delivered from those who wanted to crown Him as king on earth prior to crucifixion and not in God’s timing and way (John 6:5-15). Paul (Acts 9:24-25) was delivered from being killed in a handful of circumstances; and Peter also experienced deliverance from prison (Acts 12:7-11). In Matthew 2:12 the wise men were warned from God in a dream not to return to Herod; and Joseph was also instructed in a dream to take his family, Mary and Jesus, to Egypt to flee Herod who wanted to “destroy” Jesus Christ (Matthew 2:13). These examples, and many others, are when we are operating in the man face with the evangelistic ministry of the Lord working in the environment around us and within us so that we stand our ground and not back down. Written by Tom Petty and Jeff Lynne, the anointed “I Won’t Back Down” was recorded in 1987-88 and released in 1989 from Tom Petty’s solo album “Full Moon Fever”: https://www.youtube.com/watch?v=_htDjaYL-zk. The lyrics “You can stand me up at the gates of hell, but I won’t back down. No, I’ll stand my ground, won’t be turned around” and the entire song is praying the final line of the poem on the lesson that Jesus Christ taught to man on “How to pray”. We are standing our ground while the evangelistic ministry delivers in the context of God’s will.

In this evangelistic couplet of prayer we are not denying the existence of temptation or evil, but we are seeking His evangelistic protection from being led into temptation and the deliverance from evil. And again as in the entire prayer structure, this couplet is operating in the man face. We are not operating offensively confronting or actively engaging the enemy. We are operating in a defensive mode, standing our ground. Timing is the key of when or if it is God’s will for us at that particular time to be “caught” like Paul or killed. Death did come to them all, but it was done in God’s desired timing and manner, not Satan’s or man’s.

The lesson, the poem, has ended. And Jesus goes immediately into further clarifications that come to mind about the poem and also expansions, just as He also gave preparation prior to presenting the poem. And just like how it is when we read most any poem, it does not all sink in, not even close, on the first reads. We must interact with it. And when it is a poem authored by God’s desire, saturated by the Holy Spirit in and around each Word, and then spoken from the mouth of Our Lord while operating perfectly in the man face and teaching us how to pray, it is without boundary. Father, may the purposes, meanings, and ways of these verses be restored fully. Thank you, Father.

Signature optional

There is not an extra closing statement or ending signature to the template that Jesus gave to us. It is a teaching that consists of a balanced completed poem. There is no pompous “For thine is the kingdom, and the power, and the glory, for ever. Amen.” And as mentioned earlier, Jesus continues on with His lessons in Matthew 6 to expand and clarify what He had just taught. The attempt to sign off and make it a formal and public prayer format to pray in unison or at bedtime becomes now hideous to our ears and hearts. Man likes closure. But all of the lessons in Matthew chapters 5–7 have no closure, just like when we are learning any lesson. Yes, the grade or semester may end, but we come back to it and expand with more material to help us understand how God expects us to live it out and operate in the Holy Spirit unto the Lord in a way that hallows the name of our Father.

The evil addition at the end of Matthew 6:13 was to force a closure when there is none. It was the conclusion of the poem with no words to be added to it. It is for our own signature to fill in if it is our desire, and done in the fashion we desire. Some want no signature because we want the poem to keep on being filled in, keep on being given. It is like saying good-bye to our spouse when they go off to work, yet the poem of marriage is still intact and alive. We do not want to leave the presence of the poem; we do not want to walk away because it has brought us very near to Him.

Relationships do not have an end, unless the relationship has ended. This signifies to us and reminds us that He really does expect us to fill in the template with our own heart, with our own words, with our specific circumstances, and in the fashion in which He designed each one of us. We have many things to talk to Him about and to ask Him. Our communication with God is never ending. He is our home.

The attempt to force closure is really quenching the Holy Spirit in addition to foiling our individual relationship and fellowship with God. It puts black restrictive bars up to accentuate an untouchable God rather than praying to our Father who is in heaven. And just as seriously, it is used to obscure and prevent exposing the true depth of the teachings found not only in the Matthew 6 passage but to all of the places where the “Amens” were added in the Greek texts. This may seem insignificant and just a nice added thing to let the readers know that that particular writing, letter, is finished; but they were not to be added. “Amen” is a powerful word that is meant to declare that we stand on or agree with what was said or done. But it is used by Satan in the hands of evil translators as a period the size of a boulder to establish a closure that does not exist. It also results in our saying “Amen” in our minds or verbally with our mouth as we read it to feel a closure, whether we really wanted to say “Amen” or not. For this to be understood more clearly, we need an example. The Amen in the passage we are currently studying is a bit more obvious since it was added with other powerful words. It would be like having a serious or even a simple talk that is a “working talk”, meaning there is labour going on in the discussion, that would naturally close with a “we’ll talk later” or “I think there is more we need to figure out, but I need to get to work now, see you tonight, love you,” but instead concluding the discussion, prayer, with a “I recommit my vows of our united matrimony to you, my beloved spouse, who was ordained on the days my eyes met yours in agreement to the solemn unity of becoming one flesh. I stand on this.” Say what? That is really how ridiculous the addition is. We went from being vulnerable in our conversation and prayer with God, in an alive working prayer, now we are talking and acting like we have a tux on and new dress shoes that have not been broken in yet. The New International Version is good for not putting the additions in and noting them. Here is a list of books with the incorrectly added “Amens” placed at their end by other translations: Matthew, Mark, Luke, John, I Corinthians (some translations do not have it), II Corinthians, Ephesians, Philippians (likely added), Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, Titus, Philemon, Hebrews, I Peter, I John, II John. However, Acts, James, and III John correctly have no Amen added; and Romans, Galatians, II Peter, Jude, and The Revelation are the books that correctly have Amen at the end of their texts and are in the earlier manuscripts. So the majority of the books do not have the closing Amen. This is important to unfold with another example of how they are distorting and quenching the Holy Spirit. We can pick any of them like I John for an example.

20 And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen. (I John 5:20-21)

The above text is warming and beautiful. We can even feel God’s love in the Words. The text has a distinctive gear shift between verse 20 and 21 with the last verse as “Little children, keep yourselves from idols.” This is the last thing that the Holy Spirit wanted to be said in this text. It is to be open ended, a warning, and a command all put together. The added Amen is quite evil because it does a transition that is not to happen. Verse 20 is like our mother wrapping us in a warm coat, putting our hat on that covers our ears from cold winds, gloves are on, boots are on, and we are ready to go outside in the winter snow. As we leave the door she calls out “stay away from the ice that is too thin to walk on!” and these words stick with us as we are out and contemplate going on the frozen lake that is not too far from the yard. The words of warning to keep ourselves from idols are a constant and there is no “Amen, I stand on that” as we are leaving. Stay away from the ice! I really mean it! Here, I need you to sign this before you go, that you agree and stand on it. Oh, I see. It does look like you will need to take your glove off to use the pen. God wanted this particular warning to be said the way it was said and to be the last words spoken for the text. He said it once, and it was purposely given. The Holy Spirit works these words in us without constraint. It is a constant while we are dressed in His warmth in the winter winds while staying alert to keep ourselves from idols.

Overview

As discussed earlier in this article, prior to the lesson on “How to pray” Jesus was teaching about how we are to implement alms, prayers, and fasting. He was setting up guidelines on how to carry them out and what they should look like when men in the flesh are doing them. Following the lesson on “How to pray” in Matthew 6:9-13, Jesus immediately expands more into the teaching ministry that was made available in the template from teaching about debt and debtor forgiveness and goes into the forgiveness of trespasses.

14 For if ye forgive men their trespasses [paraptōma], your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses [paraptōma], neither will your Father forgive your trespasses [paraptōma]. (Matthew 6:14-15)

The word for forgive “aphiēmi” used in verses 14 and 15 above is the same word used both times in Matthew 6:12 in the structure for prayer to forgive, let loose, “aphiēmi” us our debts as we forgive “aphiēmi” our debtors. However, verses 14-15 are not talking about debts but the more serious “paraptōma” (trespasses), which is the neuter noun from the verb “parapiptō”. This is also not the feminine noun for sin “hamartia” or the verb to sin “hamartanō” mentioned above, even though some translations do translate “paraptōma” as sin. “Paraptōma” is most often translated as trespasses, offences, or transgressions and means a falling away, as falling away from the correct path. Transgressions “paraptōma” (falling away) and sins “hamartia” (miss the mark) are not the same thing; however, they are both serious. We are still not talking in this passage of Matthew 6 about evil (unclean) spirits that we may harbor within us or that could be influencing around us. We are still talking about our own bent, our own heart, unrelated to other entities.

In addition to establishing what our priorities are to be, the lesson on prayer is also giving the fundamentals of each ministry couplet and the pastoral line. If we do not learn and perceive debts well, it will result in not handling more serious matters. The answer is not an all inclusive blanket of forgiveness for everything. And these sections in Scripture put a stop to the blame game on others, evil spirits, or “the devil made me do it” kind of thinking.

12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. (Genesis 3:12-13)

Man tends to blame God, others, and evil spirits at the get-go when we are confronted about thoughts, behaviors, and actions that are disobedient and not pleasing to God. And the latest trend in some Christian circles is to identify and blame that evil or unclean spirit to be the culprit for everything wrong, inconvenient, or unpleasant in our lives. And likewise, others idolatrize spirits by name whom they receive knowledge, help, wisdom, or other “blessings” from. The LORD God of hosts is the LORD God of hosts (Isaiah 40:25-26). Evil spirits are abundant as are God’s angels. They are operating continually around us and in great numbers. To identify and catalog them is not a problem for those who are called to do such identification. And it can be helpful for identifying bondages over or in nations and individuals. However, when the focus is imbalanced on evil spirits it results in a “them versus us or me” mentality that leads to overlooking that God is the LORD God of all of the hosts and does utilize evil.

15 Who is the image of the invisible God, the firstborn of every creature: 16 For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him: 17 And He is before all things, and by Him all things consist. 18 And He is the head of the body, the church: who [He] is the beginning, the firstborn from the dead; that in all things He might have the preeminence. (Colossians 1:15-18)

The prayer template is directly followed by an expansion on teaching forgiveness of transgressions, comparisons and contrasts of fasting behavior and attitudes, and then gives reminders and expansions of where to store our treasures, which recalls and builds on our prophetic goal and context. The apostolic good and bad eye is discussed in relation to our whole body, followed by the teachings of man not being able to serve two masters. Matthew 6 then continues on expanding the pastoral understanding of the prayer with God meeting our needs to not worrying about God providing for other needs. He also builds on the prophetic ministry of seeking first the Kingdom of God and His righteousness (Matthew 6:33a). We are confirmed that the teachings in Matthew 6 are in the context of evangelistic delivering from evil because the passage follows up in verse 34 with the exhortation to not worry about tomorrow, because tomorrow will worry about itself, “Each day has enough trouble of its own” (NIV translation); or as the KJV states, “Sufficient unto the day is the evil thereof.” In other words, we are still talking about individual responsibility. This does not deny that there are evil spirits and maliciousness in the world and around us or possibly in us. The Matthew 6 teachings, which follow the prayer template, are the natural expansions for further applications of the five ministries to operate in the same manner as they were operating in the lesson of “How to pray”. All five ministries are needed in order to live and understand the rest of the Lord’s teachings of Matthew 6 and Matthew 7.

It is important to reiterate that Matthew 6 is addressing us as our individual selves. Not with this or that anointing or endowment. Not with this or that strength. And not with those talents, gifts, or ministries. He is teaching us, the one with the name that we have, with our soul, flesh, and spirit without the buzz of evil spirits or of the angels that have charge of us. This is us, by ourselves, living and walking on earth as men that are participating and learning about prayer. The same “you” and “me” that bow to Him and acknowledge He is God. This is how we come to Him in prayer and how He hears us, smells us, and sees our prayers. Nothing is cloaked. There are no hidden meanings. We and our prayers are open and seen.

The similar Luke 11:1-4 passage when Jesus was asked by one of His disciples to “teach us to pray, as John also taught his disciples” is followed by teachings of what persistent prayer results in and describing the kind of Giver that our Father is. And as mentioned earlier, there is much prophetic and deeper spiritual representations that we are invited to feed on in the Luke passage.

Christ's temptations

This section briefly introduces Christ’s temptations and how they correlate to the understanding of prayer. We go back to the poem, the template of prayer, that is to be formed and filled in by our own words and breath. We are praying to God with our whole person, but without warfare gear, without talents, without spiritual wealth, without our own understanding, asking Him to operate in the ministries on our behalf. We are coming to Him as a man, one of His own, who is living on the earth. We are not praying while standing in the synagogues, temples, or at the street corners where we are seen by men. They have made their spiritual to temporal currency exchange (Matthew 6:5, Luke 20:46-47). We have entered into our closet and have shut the door. Let us now enter a place that is time appointed by God and is given to each person who is known as His own. When we operate in the poem structure given to us by Jesus Christ, this is no light thing. He is always so much more and gives us so much more than we can fathom (Romans 11:33-36). This is the case with His perfect teaching on “How to pray”. May we be awake.

4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away [parapiptō], to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame. 7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. (Hebrews 6:4-8)

As stated earlier, there is a progression of needing the prior ministry’s labours/power to open the next. With the entire “How to pray” lesson, the previous ministries make way for the following ministries to operate in prayer and then they are answered in the power of those ministries on earth. This prevents the denial of where the prayer has already been and has already been operating in. We do not deny, nor can we by the Holy Spirit (I Corinthians 12:3), that our prayer for salvation was received and granted. We were given the power that granted us eternal life in heaven (Hebrews 7:15-16). All was intact for us to be able to live in our prophetic call. It set the precedence for us to know how to pray and think for the remaining part of our life in the flesh after salvation. We can walk as the Lord walked on earth.

When the silver apostolic framework is formed as we acknowledge and pray to “Our Father which art in heaven, Hallowed be Thy name” we are then baptized by the prophet John (Matthew 3:13-17) and acknowledged by the Father’s voice from heaven as His son, in which He is well pleased (Mark 1:11). [John was aware that it was Jesus who should be baptizing him and not the other way around. But Jesus said, “Suffer it to be so now: for thus it becometh us to fulfill all righteousness” (Matthew 3:14-15). Jesus was staying within the apostolic framework of God’s righteousness and making the Way for us to follow in it.] We then continue in our gold prophetic goal and context established as “Thy kingdom come. Thy will be done on earth, as it is in heaven” by being led by the Holy Spirit because we are full of the Holy Spirit (Luke 4:1) into a period of fasting in the desert wilderness. This is a time in our spiritual walk after salvation where we learn to walk with the Lord. We begin to learn how to walk and think in the spirit.

Prayers that do not rise above the earth’s atmosphere most often begin with the perversion of the pastoral line. In other words, it is praying prayers that bypass God’s apostolic ministry and His eternal prophetic purpose. This is also where and why the majority of eternal calls are aborted, and where many fall away. The corrupt pastors and teachers want to take control over the schooling and difficulties (Acts 14:22) of what it means to be a Christian, follower of Christ. What God has joined, let no man put asunder, separate (Matthew 19:6, Mark 10:9). The Holy Spirit is elbowed out and things become carnally spiritualized rather than the flesh learning how to walk in the spirit. The children of God become quickly discouraged, or dabble in learning Bible facts about God that are dispersed as small crumbs, or partake in the perversions of the Holy Spirit’s gifts (Deuteronomy 18:9-14) and the misuse and omissions of the ministries for temporal purposes and power. Conformation is given in their own minds to justify staying spiritually immature because their clothes never wear out and their feet do not swell (Deuteronomy 8:4; 29:5), which identifies their security with Him as “I am the LORD your God” (Deuteronomy 29:6).

May we be led into the desert wilderness as the Holy Spirit leads us.

Once we have embraced the first two couplets of operating in prayer as the constant operation for all of our prayers in form and substance and not just for the one time prayer of salvation, God then allows us to enter into a time of testing. We have not fallen from grace, we do not start in the spirit and then go back into the flesh (Galatians 3:3). We keep the course in the apostolic power that has made way for the prophetic power where both are required for the other ministries to operate freely and unencumbered on earth.

Give us this day our daily bread. We have already been prophetically led by the Holy Spirit into the desert where we “immediately” or “at once” (Mark 1:12) entered upon salvation to go into our prophetic call. There is fasting and there is the potential for much murmuring among His people. We are learning to eat His manna and to pick it up daily for ourselves during this time. We have already tasted the Lord and know that He is good (Psalm 34:8, Hebrews 6:5). We now learn to trust Him as we continue to eat of Him.

We are led to go through periods of time, which also come and go at various times in our life, where we deal with concerns and fears that we have here on earth while we are still alive and in the flesh. They range from not having a job, being afraid to die, having losses, health problems, to not knowing when and how to do something that we feel that God wants us to do. The list is long and our needs for God’s pastoral ministry to meet these needs are quite real. We do not grovel, complain, or murmur against God. And there are times that we will be led by the Spirit to be tempted of the devil (Matthew 4:1) on those things. This is a trying of the motives and intents of our heart. And just like our Lord, we will go through times where our physical needs are clear and obvious.

1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2 And when He had fasted forty days and forty nights, He was afterward an hungered. (Matthew 4:1-2)

It is here where we abide in the lesson on “How to pray” and operate with the already solid apostolic and prophetic ministries intact and ministering to us. We have physical needs. We are hungry. Do we ask God to meet this need, in His holiness, in His prophetic timing and will, and by His pastoral ministering to us, or do we follow the tempter’s suggestion? Do we take Satan up on using the spiritual gifts, understanding, power, and knowledge that God has given to us in a manner that He has not ordained, by putting life into lifeless (without breath) objects to transform them into something to meet our daily needs?

Recall that while going through the structure of the poem, the Holy Spirit prevented us from spiritualizing this line of the poem, “Give us this day our daily bread” in Matthew 6:11 or talking about it in terms of  “deeper” spiritual meanings. This is because spiritual manna is supplied for us at all times. It was given and is still given today to prove us whether we “will walk in My law, or no” (Exodus 16:4). We are to pick it up, chew on it, digest it ourselves. It is given to anyone who desires to eat of Jesus Christ, to live by, to stumble over, to reject, to hate, to love, to be crushed by. We do not need to ask God for another sacrifice of Jesus Christ’s body. Thanking Him, honouring Him, and asking for understanding of His manna is excellent. We do not crucify Him anew to get something more or different out of Him than what He perfectly has given to us already yet are too lazy to daily pick up ourselves. Another reason for not taking the spiritual route in explaining the pastoral ministry is that we miss the point of the passage. And another significant reason is because we will not enter into progressive testing if we desire to stay untouched or fashioned by His hands. When we go into the desert led by the Holy Spirit, our whole person (vessel) is tried, not just our mental knowledge being supplemented or stimulated about spiritual things or deeper meanings. Let us look into Satan’s suggestion. Recall, Jesus is hungry. He just spent 40 days and nights fasting in the desert where He was eating spiritual food only.

3 And when the tempter came to Him, he said, If thou be the son of God, command that these stones be made bread. 4 But He answered and said, It is written, Man shall not live by bread alone, but by every word [rhēma] that proceedeth out of the mouth of God. (Matthew 4:3-4)

Just before Jesus was led to the desert by the Holy Spirit, as He was raised out of the water during His baptism, heaven was opened, the Holy Spirit descended on Him, and God’s voice proclaimed from heaven that Jesus was His beloved son (Matthew 3:15-17). There is a problem here when Satan starts off with, “If thou be the son of God.” Satan is trying to get Jesus to prove that He is in a relationship with God by doing something spiritual with His power to meet His human present need, because God is spirit and therefore His children are spiritually born. He is attempting to get Jesus to do a spiritual to physical (temporal) currency exchange. This temptation is all about using God’s power that He has given to us without the priority of seeking first the kingdom of God and His righteousness. The temptation is offering man to operate as a free agent outside of the kingdom of God. The hosts know if we are His are not. And it is our stewardship of power in Him that Satan is attempting to remove. Jesus flips the whole cart over by referring back to the need to live by every prophetic (living, rhēma) word that comes from the mouth of God, that we have and is always at our access. The context for the quote goes back to the reminders that were given to the children of Israel in Deuteronomy 8:1-5.

1 All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers. 2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments, or no. 3 And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. 4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. 5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. (Deuteronomy 8:1-5)

They already had the raiment that does not get parted in the spirit for eternity and their bodies had already adjusted to living as one of His while eating manna in the desert. It is good to reread the above passage before moving forward. It is the condition of what it is like for us during and after we have already been “saved” and identified as His own, and after we have already been in the wilderness.

Below is the verse that follows the above Deuteronomy 8 passage. It is the apostolic and the prophetic portion of the prayer that is reiterated on how to keep going with Him.

6 Therefore thou shalt keep the commandments of the LORD thy God, to walk in His ways, and to fear Him. (Deuteronomy 8:6)

The manna ceased (Joshua 5:11-12). And they started eating the fruit of the land of Canaan. Canaan is referring to the pastoral ministry. It can be going into the pastoral ministry unto God or in its perversion. Those who crossed the Jordan and went on into their call onto the plains of Jericho (Joshua 5:10) had already learned and desired to eat His spiritual manna. Most were then keeping His Word and directions on what to do next. They kept the reverence for the hallowedness of His name and went into their spiritual call while correctly eating the physical fruit of the land provided by God’s pastoral ministry.

If we are unfaithful and unexercised in our temporal human responsibilities, He knows we will be unfaithful and unexercised in spiritual responsibilities. We become stone (lifeless object) preoccupied because we are unwilling to operate in the pastoral ministry as He ordains in our humanness. This translates among God’s people as the constant dealing with sin with no victory. Lifeless activities and study about spiritual things without fruit are the trademarks with constant looking down and pointing at the clothing and sandals that have not worn out (Deuteronomy 29:5). This is in lieu of wearing spiritual clothes and shoes (Ephesians 6:13-18) that are given to us as we grow to operate by the spirit in the flesh. Positions and circumstances are eternally unmoved. Sin, transgressions, and familial iniquity stay alive and are actually sustained rather than removed. Recall that God gives us, as He gave to the children of Israel, the desires of our heart. Tragically, most live in this stalemated first temptation until death.

We are to acknowledge the needs of our humanness, including those of others; and be willing to do the same kind of work that it takes to daily pick up living manna in the flesh. Those who spiritualize stones do not develop and learn to operate as a pastoral organ in the flesh or in the spirit. To play any instrument well, it takes daily picking up, practice, in our humanness. To simplify, to pray in the pastoral line is to cast our daily cares to God where we then look for the living pastoral ministry to operate within us and around us to provide those daily provisions. Our gifts and skills are committed to Him first. We do not allow ourselves to be tempted to cast the power of the gifts into lifeless stones where temporal needs are met, but the spiritual substance and power of the pastoral ministry are lost.

22 Cast thy burden [lot, what is given] upon the LORD, and He shall sustain thee: He shall never suffer the righteous to be moved. (Psalm 55:22)

6 Be careful [anxious] for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through [in] Christ Jesus. (Philippians 4:6-7)

6 Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time: 7 Casting all your care upon Him; for he careth for you. 8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. (I Peter 5:6-9)

The peace of God, which has physical and spiritual substance to it, keeps our hearts and minds in Christ Jesus when we reject this temptation and make our requests known to God (Philippians 4:6-7 above).

And forgive us our debts, as we forgive our debtors. The second temptation once again incites us to prove that we have a relationship with God by the same “If thou be the son of God” you should or can do this. Both the pastoral temptation and the teaching temptation start with the bogus set up that there is a need to prove that we are spiritually God’s sons followed by the suggestions of what would help prove that we are. Jesus was always under attack by the spiritual and physical leaders to pull out His spiritual credentials in the way and timing of how they wanted that proof. As the pastoral line can be easily detoured by tangents of spiritualizing things when they are not to be spiritualized, the teaching couplet has an even stronger pull, as also does the evangelistic couplet. All three temptations are pushing to modify or avoid working in the man face in submission to God in His hallowedness and His will.

5 Then the devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple, 6 And saith unto him, If thou be the son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. (Matthew 4:5-7)

This temptation is greatly spiritualized by trying to get angels involved and using them beyond their job description, who have and are already involved in our life and work among us in God’s will (Psalm 103:20-21, Daniel 12:1, Isaiah 40:26, Hebrews 1:13-14, Jude verse 9, to list just a few). It is suggesting to create an unnecessary debt for angelic beings to take responsibility for and expect them to make things right. It is also dividing Scripture incorrectly in order to give the rationale to get the hosts involved the way we want them to be. So this temptation operates in a two-fold manner. It first gets the hosts of heaven involved incorrectly; and secondly, it uses stockpiled Scripture or concepts that are stored in our store houses to use as justification to get the hosts involved.

Since this temptation focuses on the teaching ministry and how to pervert it, the devil quoted Psalm 91:11-12 to Jesus with the apostolic and prophetic portion removed. Below are what the verses say with the words that were omitted by Satan in red.

11 For He shall give His angels charge over thee, to keep thee in all thy ways. 12 They shall bear thee up in their hands, lest thou dash thy foot against a stone. (Psalm 91:11-12)

Those who are tempted to reject what the teaching couplet or the evangelical couplet give to us about and in prayer will be the quickest on the draw with verses that keep things in a quasi spiritual perception. Partial verses with partial understanding are given to remove accountability like “we wrestle not with flesh and blood” or my Bible tells me that we are to fight against evil all of the time. And that is why the verses fly out to combat and sustain the temptations in our lives to never really be formed in the likeness of Christ. These are debts that are avoided to prevent contemplation that a foot has been dashed and possibly to the point of it even swelling. We get ruffled when our before flawless, unswollen, and spiritually protected feet get bruised up. We want to keep our spiritual vantage point, off of the ground where our human feet do not touch or walk on the ground, and have the easily drawn spiritual justification stored up and ready to go when needed. We do not want to look into why or if a foot has been dashed by a stone – now that we are no longer supernaturally sustained in the desert wilderness (Deuteronomy 8:4, Nehemiah 9:21). No, the answer is in the spiritual realm. It is an evil spirit’s fault. Charge!

This particular temptation is geared towards those who like to take the spiritual overview without realizing that is it the overview given to them by God’s enemies.

5 Then the devil took Him to the holy city and had Him stand on the highest point of the temple. (Matthew 4:5, NIV)

Looking at things spiritually is different than seeking God’s perspective. It is taking our own perspective at a high spiritual vantage point. And it is particularly appealing to those who are familiar with the temple and holy city. In other words, this temptation is for those who know a lot of Bible and “ancient” books, know a lot about spiritual things, know a lot about religious things on earth, or identify themselves as being “a very spiritual person.” They have seen stuff and know stuff about stuff that is spiritual. You know, all that stuff minus Jesus Christ being at our side. The high spiritual vantage points that Satan likes to take people while they are in their theme parks are always quite low in comparison to where righteous prayers go (Hebrews 7:26).

This is when we refuse to stand in our humanness and take responsibility for when we dash our own foot or dash the foot of another. We faint and want the angels, fleshly or spiritual, to carry us or to blame because we are quite special and important as one of His. Emotionally, we are still expecting to have our feet untouched and unswollen in our walk in the Lord because we have not grown and still are in the wilderness desert. When we do not work out our own salvation (Philippians 2:12), starting with the easier things first like debt accrual and forgiveness, which are those things that happen when we are living as human beings in the flesh, we miss the training ground to learn how/if/when we are to forgive the more weighted things like transgressions and sins. It sustains a mind-set that if anything goes wrong or amiss, it is another person or spirit who is to blame. Everything that goes wrong or right, according to our own thinking, is because of the spiritual atmosphere and happenings. It is the women (souls in our life) that You give to me Lord (Genesis 3:12). It is the serpents (spirits around us) that are in the garden (world that He gives us to live in) Lord (Genesis 3:13, II Corinthians 11:3) that persuaded me to go against Your instructions, Your way. This is tempting God.

When Jesus was in the desert wilderness fasting, Mark 1:13 tells us that the wild beasts were there also. The unclean (evil) spirits, the devil, clean spirits, the ministering angels that ministered to Jesus afterwards (Matthew 4:11) were on the scene. Satan did not disappear after Jesus commanded him to leave following His fasting and last temptation, but departed for a season (Luke 4:13). And this is how it is for us, while we are still walking on the earth. And this is the context of Jesus teaching us about debts we have with other human beings when we dash our foot against a stone. The hosts of heaven have been and still remain around us. There is nothing new under the sun.

Jesus again refers to the Word in His refusal of the temptation. He goes back to Deuteronomy 6:16. He goes back to the spiritual condition of those in the wilderness. Those who tempted the LORD our God – Jehovah our Elohim.

16 Ye shall not tempt the LORD your God, as ye tempted Him in Massah [temptation]. (Deuteronomy 6:16)

The above verse is referring to Exodus 17:7 when the people murmured against Moses and asked him in Exodus 17:3b, “Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our livestock with thirst?” Note that they were concerned about their livestock wealth also. Livestock is spiritually referring here to the manifestation of the Holy Spirit’s gifts (I Corinthians 12:7-10).

7 And he called the name of the place Massah [temptation], and Meribah [strife, contention], because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not? (Exodus 17:7)

Yes, we are invited to prove God (Malachi 3:10). We are not invited to tempt Him, which provokes Him to wrath (Deuteronomy 9:22). When we solicit angelic beings to do or learn things from, we are soliciting beings who are not faithful to God and are the haters of men, no matter how much light they minister to man on earth (II Corinthians 11:14-15).

And lead us not into temptation, but deliver us from evil. This temptation is making contracts for authority over kingdoms in the world. The draw is to enter into kingship while on earth and to operate as a king when we have not been promoted by the Lord (Psalm 75:6-7, Proverbs 25:7, Luke 14:7-11, I Peter 5:6). Sometimes the Lord has already determined to promote us, but we still contract with Satan because of impatience or unbelief and want to secure for ourselves the rulership instead of staying fixed on the Lord for His timing and way. This temptation is also discussed in a previous article.

8 Again, the devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them; 9 And saith unto Him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. (Matthew 4:8-10)

Satan tempts us in this temptation to declare authority over an area or people(s) on earth and using that authority as a king. In addition, the devil gives them a glimpse of the kingdom(s) in their glorified state, which also persuades a person that the kingdom(s) will actually be glorified in not only their present state, but also in eternity. Does the Lord reveal things and people to us in their glorified state? Yes, He does. But it will always have the purpose to glorify the Father in the Lord Jesus Christ. So the person will see the glorified state given by Satan and then conclude it is the prophetic future for that kingdom(s) or people(s). Just because we have seen a glorified state revealed to us does not mean it is a given that it will be glorified on earth or in heaven. To see things in their glorified state is seeing them as God had designed and intended them to be. It is as seeing Lucifer in all of his beauty and glory and then surmising that this will be the future of him, when Scripture tells us he is condemned.

God gives kingship and authority after we have been faithful as men in the flesh to our human responsibilities that we do have authority and kingship over. Satan still offers fleshly kingdoms, so the appeal is to have the authority of a kingdom in its glorified state in a fleshly manner but with manageable subjects who have to obey and honour us. To take dominion on earth without having it given to us by God, or directed by God to take it, prevents our development to see and know God’s evangelistic timing. We will not have power of authority and leadership developed in us. We will not know what it is to have God’s evangelistic ministry operating within us and around us. When the man face has not been trained in heeding to God ministering to us as humans in the evangelistic ministry, where we are trained to stand in Him, we are unable to march well and transition in the ox face (evangelist face) where we are also expected to be faithful during warfare. Instead, we go into warfare with the enemy we choose and in the timing we choose (I Samuel 15:22-28). We will not be thinking about the Kingdom of God. We will be thinking that it is in our rightful time and place to take authority on earth as a king, in the name of Jesus of course, with the belief that this is how God’s glory “spreads” down here. Jesus addresses the problem as one of not worshiping God, and Him alone.

10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. (Matthew 4:10)

Jesus’ quote refers back to Deuteronomy 6:13-15, which is in the same area of Scripture as the other two passages (Deuteronomy 8:3; 6:16) that He quoted in the earlier temptations. The chapters in Deuteronomy were given as reminders and preparations for those who were crossing the Jordan.

4 Hear, O Israel: The LORD our God is one LORD: 5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. 6 And these words, which I command thee this day, shall be in thine heart: 7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. (Deuteronomy 6:4-7)

We do not think so much about desiring our own rulership when we have Him ruling in our heart. This particular temptation carries much shame for those who embark in declaring their authority and rulership as they live out the rest of their natural life living in the temptation. For example, the demotions become public as described in Luke 14:7-11and I Samuel 15:22-28. There is a handling by God that is revealed in Jesus’ words when He tells Satan to “Get thee hence.” The NIV captures more accurately the wrath of God, “Away from me, Satan!” The distance is given. A separation happens with shame and deterioration following in that person’s life.

19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. (Deuteronomy 8:19)

In the spirit realm, those who operate in their own kingship minus Jesus Christ are mocked. This includes those who believe that they are taking dominion for Him. They do not honour the order of His creation, including His spiritual realm, and are designated in the spirit realm to play at being kings and rulers in authority. They wear an array of inappropriate headgear that are ceremonial military helmets and hats that look ludicrous, which testify against them as being children at play. They are dressed up in play outfits for the hosts to see. They are puffed up and believe themselves to look smart. There is a difference between talking/claiming power and living power. Paul is speaking:

18 Now some are puffed up, as though I would not come to you. 19 But I will come to you shortly, if the Lord will, and will know, not the speech [logos] of them which are puffed up, but the power. 20 For the Kingdom of God is not in word [logos], but in power. (I Corinthians 4:18-20).

6 Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time. (I Peter 5:6)

12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him. (James 1:12)

Temptations that are allowed by our Father are tailored according to each individual and also to the nations. Scripture tells us that we will not be given more than what we can bear (I Corinthians 10:13). It also tells us to count it as “pure joy” when we face trials, temptations, because it develops our maturity in Him (James 1:2-4); however, we still pray that we are not led into temptation but are delivered from evil.

The three temptations of Christ are lived out in the lesson given to us on “How to pray”. It begins with the pastoral line because we have already been apostolically identified as His son and began our prophetic call by being led to the wilderness by the Holy Spirit. Our walk in the Lord is staying and building on His foundation. We then pray and are tried within the prophetic context of where we stand with the Lord. In other words, we can jump ship at any time from building on the foundation (Luke 11:49, Ephesians 2:20) that we had prayed, lived in, that we stood on when we accepted the Chief corner-stone of that foundation, which is Christ Jesus Himself (Ephesians 2:20-22). What we build and also whether we allow God to build within us (Ephesians 2:22) are determined by the trying of our hearts (I Thessalonians 2:4). When we do not refuse Satan’s suggestions and offerings to us, we do not have the power that is God’s eternal power of the ministries working in us and around us while we are living in the flesh on earth.

To briefly recap the temptations and their connection with prayer to God in heaven: The first temptation tempts us to use spiritual gifts incorrectly instead of working in the man face seeking God to meet our daily needs who then releases the pastoral ministry’s power and substance to work on earth within us and around us. The second temptation is meant to enter into relationship with the hosts of heaven at the time and place when we are to develop and learn in seeking God about debt forgiveness and forgiving other human debtors. This prevents the teaching ministry to operate in us and around us as we live on earth and live among others. The third temptation is meant to encourage temporal authority claiming, in the spirit and/or physical realm at the timing and how Satan chooses. This is working in the evangelical (ox) face temporarily at a time when we are to seek God for deliverance that allows His evangelistic ministry to be loosed to work in us and around us. All three are meant to prevent the power of prayer to operate on earth. All three are meant to operate spiritually in an incorrect form and purpose by teaching, suggesting, how to do a spiritual currency exchange from the eternal to the temporal.

The significance of the temptations are not just to prevent God’s operations of the ministries unto man as we seek God first in prayer; they are also meant to deny or discount our humanness. The humanness that needs eternal salvation that was provided by God in the work and purpose of Jesus Christ on earth. Father, lead us not into temptation, but deliver us from such great evil.

Man face

After going through the poem of the template given to us by Jesus Christ, we saw that there is a progression from one ministry to the next and that the prior ministry’s labours, powers, are needed to open up the next. There is a build of power that occurs as each ministry is operating until we reach the final stanza of all five ministries operating. We are led into one stanza of thought and attitude into another. It is beautiful and perfect. The structure does not allow us to fold back into itself. Once a step is operational we are not allowed to pretend that it did not happen (Hebrews 6:4-8). He does not desire vain repetitions that end up diluting what was spoken before; and the structure also prevents our prayers from becoming pious grovelings. The template also allows for lingering in Him if we want to, if we need to, if our hearts yearn to. We do not have to spend a certain time to a stanza. All He requires of us is that we stay in the priority of what He has established.

When we pray to God, it is developing us to operate in the man face on earth. The power of the ministries are not power that we claim into ourselves or declare with our fists in the air that we have; they are powers of the ministries to operate in our midst. In other words, we do not command them, we live them. This is a good time to mention that all four faces (Ezekiel 1:10) are to be developed in the man of God. The face that we work in at a specific time and for the purpose of our Lord will be the dominant. For example, when we are prophesying we are working predominantly in the eagle face; when we are in spiritual warfare we are labouring in the ox face. For prayer, we are operating in the man face. And as with all of the faces, when we are operating in one it is upheld by the others with the dominant working face exposed the most and sometimes even superimposed over another. When we are in warfare for example, our ox face is forward facing the enemy while our man face is looking towards and hearing our Commander in Chief, Jesus Christ, which will be on our right; our lion face is predominately looking left when the ox face is dominant, as the situation has already been judged and steps in when it is time to stop judging; and our eagle face will be looking from behind and as an overview of the entire situation. Are we aware of all of this? Sometimes we are, most times we are not. The above is just one permutation. It is God alone who develops us and shapes us into the vessels He desires. For prayer, we are labouring in the man face with the power of the ministries of the Holy Spirit operating in our midst just as Jesus did and is now teaching us how to do in the template of prayer. He is making the ministries available to us by labouring in those ministries when teaching us “How to pray”. And then those ministries are made available in their power to operate in the circumstances that we are praying about. We develop, become more refined, and learn more about the ministries and their operations when we continue to pray in the manner that the Lord taught us to pray in. “The effectual fervent prayer of a righteous man availeth much” (James 5:16b).

16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 17 Elias [Elijah] was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 19 Brethren, if any of you do err from the truth, and one convert him; 20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. (James 5:16-20)

James and Proverbs are strong man face books. They teach and preach to us, and address living in the man face.

Not worldly wisdom

Earlier in this article the concept of teaching or thinking in the flesh was touched on. This is also referred to as wisdom according to man that is worldly (I Corinthians 2:13–3:3, II Corinthians 1:12). This is not to be mistaken with good “milk” teaching. Milk is spiritual in nature, just as meat is. Milk and meat feed and nurture both the spirit and the soul of man. And we are also not talking about the “soul” versus the “spirit”. When man stays in milk teaching and demands that all things be presented in their or man’s point of view, a souring takes place in the spirit. It reveals the underlying cause in that person’s heart that rejects the Holy Spirit’s meat (I Corinthians 3:3). What they have received will then be lost to them (Matthew 13:3-9, Matthew 25:27-28, Luke 19:23-24).

There are many topics that we can talk about in the flesh or as wisdom according to man and still spiritually grow some, but one subject that God will not allow to be spoken of in the flesh is the Kingdom of God. We can talk about God’s will and His desires a bit in the flesh, but the Kingdom of God cannot be (I Corinthians 15:50). The Holy Spirit will and does prevent it. This is why Jesus spoke about the Kingdom of God often in parables and similitudes (Mark 4:11, Luke 8:10, Luke 13:18-19, Luke 13:20-21) because it is not obtained in the flesh. The understanding of the Kingdom of God requires the will of the Father to open the eyes and ears of whom He chooses (Deuteronomy 29:4, Matthew 21:42-45, Mark 4:11, Luke 8:10, Luke 18:17, Romans 14:17, Colossians 4:11, to list just a few). And this is why the teaching from the Babylonian pastors, teachers, apostles, prophets, and evangelists are limited because the Kingdom of God cannot be seen or heard in the heart of the blind or the deaf (Luke 8:9-10).

Even though operating in prayer is developing and refining our man face, this does not mean that we are thinking and living worldly, carnally, or in the flesh. The prayers of those who have no interest about the Kingdom of God or for our Father’s will to be done on earth do not enter the first heaven (Jeremiah 51:53, Job 26:9, Lamentations 3:44). There is no need for the prayers to go beyond because the desire for His Kingdom to come in His holiness (II Peter 3:11-14) according to His thoughts (Isaiah 55:8-9, I Corinthians 2:9-10) are not in the prayers. They do not have the framework of the apostolic and prophetic ministries that Jesus Christ has given to us. They are prayers to a distant God about temporal happenings, even if the topic is about spiritual, complicated, or lofty things. The prayers are heard and answered accordingly to the desires and motives of the hearts of men (Jeremiah 7:16; 11:14). In the spirit realm we are talking about activities that are done among God’s people but have no eternal connection and growth according to His ways. They are those wanting to be sustained as they wait to physically die. In addition, we are also talking about those who have great possessions in knowledge and power of spiritual things (Matthew 19:16-25), but also do not enter into the gates of the Kingdom of God because of pride in those things that God has given to them. They always sense there is more to have, more to gain, more to uncover, yet are only given knowledge and power to a limited temporal portion because they have already made their currency exchange from the eternal to the temporal. These are those who rely on their own reasoning and understanding with tarnished silver and gold and are unwilling to release it at the gate that enters to our Father.

44 Thou hast covered Thyself with a cloud, that our prayer should not pass through. (Lamentations 3:44)

The word for cloud is the masculine noun “ʿānān”, which means to cover, to veil over; and is from the verb “ʿānan”, which means an observer of times (Deuteronomy 18:10; 18:14). The clouding up of the atmosphere is man operating in the abomination of the working of miracles (Deuteronomy 18:10, The Revelation 13:14; 16:14) for destruction rather than miracles to produce beyond the temporal to glorify the Father and the Son. These worldly, fleshly, miracles are often performed in the name of Jesus (Matthew 7:21-23).

Asking in His name:
There are many verses that talk about praying and asking in the name of Jesus Christ. Many of us say His name as a signature to our prayers to identify whom we believe in and the acknowledgment that it is because of Jesus Christ that we have a relationship and access to God. This is good and encouraged in Scripture.

13 And whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in My name, I will do it. (John 14:13-14)

The corrupted pastors, teachers, and healers have twisted verses like John 14:13-14 above to sound like a lottery ticket to get prayers answered with the winner having the Lord’s name on it. This is really using the Lord’s name in vain (Exodus 20:7) to solicit the power and authority of His name to get what we are asking for. And those prayers are seen in the atmosphere and answered in the temporal at a price. It is the perversion of the gift of healing as used by the sorcerer “kāšap̄” (Exodus 7:11, Deuteronomy 18:10) in asking for any type of healing (physical, emotional, mental, circumstantial, spiritual). These healings will be partial with another type of subtler and stronger bondage then taking dominion in or over the person. The healings are attractive for those who want to “function” better in the flesh and they will always have a bit of Babylonian teachings to make them appear of God, but are not at all from God.

7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. (Exodus 20:7)

7 If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. (John 15:7)

14 And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us: 15 And if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and He shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (I John 5:14-16)

Prayer defined

Now that we have started to understand what Jesus Christ gave and taught to us about prayer, we can define what prayer is. Prayer is asking God to minister to us. We are asking Him to operate in His ministries and gifts for and on our behalf. We are asking and seeking Him to do this in whatever we are coming to Him about or for. And we know that when we ask according to His design, He will operate in those ministries and gifts the way He intended and intends for them to operate. When we have this understanding, we are aware of our vulnerability, our needs, and our humanness no matter how mature we are in the Lord. We are also more aware of His righteousness. It will reject thinking about God or addressing God as a tapping into His power and authority for something we need or want, even if it is for spiritual “progress” or purposes. We are acknowledging that we need Him, our Father, to minister to us, and this is the only way that we learn to righteously minister in His holiness to His sheep. When He ministers to us, it is complete and perfect.

14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise. (Jeremiah 17:14)

Father, may we know Your goodness towards us.

The template that Jesus gave to us can be seen in the many hundreds of righteous prayers given in Scripture. Below, the elements of “How to pray” are visible and heard as they are spoken in the man face by the apostle Paul.

9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; 10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11 Strengthened with all might, according to His glorious power, unto all patience and longsuffering with joyfulness; 12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son: (Colossians 1:9-13)

Briefly running down the verses in a limited and incomplete fashion: Apostolic reverence to the Father with the prophetic acknowledgment of our eternal inheritance are given (verse 12). The desires for other’s needs are pastorally addressed and prayers are given without ceasing, daily (verse 9). We see the request to be filled, accomplished by the pastor and teaching ministry, with the knowledge of His prophetic will in wisdom and understanding, and to increase in the knowledge of God so that we are pleasing to Him (verse 9 & 10). A rain shower of extra pastoral reminders to operate in apostolic patience and long suffering is given (verse 11). And the evangelistic deliverance from the power of darkness is concluded with the prophetic goal of the Kingdom of God (verse 13). There is much more to see within Colossians 1:9-13 and its following verses, but the above was a short recap to reveal some of the elements of the 5 ministries in the prayer. They are all intertwined with one another, yet can be spotted individually. They work together and are bound within each other’s power, just like how the body of Christ is to work.

7 When my soul fainted within me I remembered the LORD: and my prayer came in unto Thee, into Thine holy temple. 8 They that observe lying vanities forsake their own mercy. 9 But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD. (Jonah 2:7-9)

10 And the LORD spake unto the fish, and it vomited out Jonah upon the dry land. (Jonah 2:10)

These good prayers unleash the Holy Spirit’s power for the ministries to operate in our life, within us, and around us. They make the way for prayers to be answered on earth as they are seen in heaven.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God. (Romans 8:26-27)

Sometimes a prayer is a silence before the face of God. And that silence can contain the fullness of the structure of the poem of prayer. The acknowledgment of God’s hallowed name, content, and desires are implicitly there within silence. The above passage explains why sometimes when we can only offer a sigh, whimper, cry, or even a shout we are able to know that what it is we are looking to God for or about will be formed by the Holy Spirit into the intent of our heart. This is a ministering of the Holy Spirit’s gift of pastoral tongues that then is translated by His pastoral interpretation of tongues. Not for God’s benefit because He already knows what our needs are (Matthew 6:8) but because often after the prayer is given, the Holy Spirit will work in our thoughts and heart to let us know what it is that we are sincerely needing or seeking that we were previously unable to form into words. And this same yearning we also find in the unnamed disciple in Luke 11:1 who asked the Lord to “teach us to pray.”

Silver formed and gold filled

When we pray in the name of Jesus Christ to our Father in heaven, we are declaring the Hallowed casing, framework, that the prayer is contained within. It is the strong apostolic shell of prayer that protects the fruit of the prayer. The apostolic couplet forms the shape of the prayer. The lining (prophetic purpose/goal) surrounding the fruit and the veins of the fruit (prophetic context) are breathing life to both the fruit and the shell of the prayer. The prophetic couplet fills the prayer with life. Proverbs 25:11 describes apostolic silver and prophetic gold and how it looks in the spirit realm. It is the way prayers look when the first two couplets of a poem, prayer, are intact and functioning in the Lord.

11 A word fitly spoken is like apples of gold in pictures [settings] of silver. (Proverbs 25:11)

The word for apples above is the masculine noun “tapûah” and comes from the verb “nāp̄ah”, which means to blow, to breathe, and is used for “breathed” in Genesis 2:7.

7 And the LORD God formed man of the dust of the ground, and breathed [nāp̄aḥ] into his nostrils the breath of life; and man became a living soul. (Genesis 2:7)

When our prayers do not have God’s apostolic structure or prophetic life breathed into them, they are without form and void, empty of substance (Genesis 1:2, Jeremiah 4:23).

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1:2)

They have no structure to live and breathe beyond the atmosphere of the earth. They are without apostolic casing and prophetic eternal substance, which is why many prayers do not travel beyond the atmosphere of the earth. They are unformed and temporal, making them available to be answered by the hosts of the spirit realm as God ordains them to be according to the intent and motives of our heart. Once the framework of God’s purifying silver and His eternal prophetic gold is walked away from, the Holy Spirit’s apostolic and prophetic ministries are quenched from operating. We lose our focus (form and substance). The focus that brought us to our Father when we first came to Him in salvation (The Revelation 2:4-5). And then we apply our own wisdom and understanding to events and circumstances on earth. Our prayers are then earthly and have no place in the Kingdom of God.

20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. (II Timothy 2:20)

3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. (James 5:3)

Once the silver apostolic framework of prayer has entered to the name that is Hallowed, the casing is opened, the prophetic gold then houses the prayer (The Revelation 5:8). When we come to the Lord for our salvation in prayer, we have made the apostolic judgement, the decision, that Jesus Christ brings us to our hallowed Father, who is in heaven. We then stay on our eternal prophetic course that saturates and gives His life to all things that occur while we are still living on earth. It is man who walks away from God when God is determined not to be enough. May we not walk away from what He built in us and gave to us when we came to Him in salvation. May we not fall from grace.

A twist to avoid coveting another man’s wealth:

16 How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver! (Proverbs 16:16)

The above passage has a twist to it. It is telling us that apostolic wisdom is better than material gold. Gold relates to prophetic wealth. And that prophetic understanding is better than material silver. Silver relates to apostolic wealth. Gold is usually melted to stay fluid with the heat of the furnace, while silver is usually talked about with the need for its purification (of the mind) by refining (Proverbs 17:3; 27:21). In other words, when we desire prophetic wealth, God tells us that it is better for us to seek His apostolic wisdom, meaning that we need refined in our mind more. If we desire to choose apostolic wealth, God tells us it is better to seek prophetic understanding, meaning that we need to be melted to keep our shape liquid in His hands rather than being a solid and unmovable. The Lord is telling us how He will fulfill those desires correctly within us.

33 I have coveted no man's silver, or gold, or apparel. (Acts 20:33)

Let each of us run our own race without coveting what another man has.

The nature of God’s veto power

A beautiful passage in Scripture describes what can take place among God’s people in Numbers 30. Spiritual fathers (whether male or female), are often described in Scripture as “fathers” that watch over young souls (described as “daughters”, whether male or female). And souls whom we have made contracts or covenants with are described as “spouses”. Veto power is given to those alert spiritual fathers or husbands to discharge words that are heard that come from the souls in the household, God’s household. Sometimes these dismissals can even come from a small child who is speaking from their spirit when they recognize words spoken within the household that are unfit. It is well worth the read and meditation of Numbers 30. This is not describing spiritual parents or spouses who are lenient and think it is in their power to absolve sin without forgiveness as the Babylonian empire teaches. No, vows are serious (Ecclesiastes 5:4-5, Deuteronomy 23:21-23, Matthew 5:33-37, James 5:12). Nor is it talking about declaring authority over a person. It is speaking up and exposing with a “Hold it! Are you sure you want to say (vow) that?” or “Are you sure you want to go that route? That doesn’t seem like a good game plan” or “Whoa! Hold your horses.” It is speaking up and exposing to throw those misspoken or unfit words down to the ground before they go into the atmosphere.

There are times when we conclude, vow, declare, and pray things that are quite stupid. But because our Father knows the intent and desires of our heart (past, present, and future), He will veto these things if He sees fit. He will do this in righteousness, the hallowedness of His name.

2 But as for me, my feet were almost gone; my steps had well nigh slipped. (Psalm 73:2)