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LINKS FOR COME, LONELY HEART

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DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and fervent—what we often call intentional—please consider the following overview of the biblical texts and theological themes behind this hymn.

The entire hymn is a meditation on John 4, one of the most compelling stories in the Bible. Jesus seeks and saves the Samaritan woman, and through her, an entire Samaritan village. The story is an exquisite record of an event in Christ’s earthly ministry. But it is more; it provides a microcosm of God’s work in the world—and indeed, in my own life, for “I am a Samaritan woman.”

Verse 1 focuses on the solitude the Samaritan woman, and of all sinners (John 4:1-9). She was alone when she met Christ, probably because she was an outcast from her fellow Samaritans—who in turn were an entire society of outcasts. They were hated by the Jews, though not by the Lord Jesus. He spoke with her, overcoming social, ethnic, and religious barriers, that He might save her. As He demonstrated in His dealings with lepers, beggars, and notorious sinners, Jesus is omnigracious. No one is too holy to need His grace, nor too lowly to receive it. He set His affection on the Samaritan woman, though she had done nothing to merit His grace. Her heartbreaking seclusion ended when she met Christ, the outsider’s Friend.

Verse 2 takes up the “thirst” motif of the chapter (John 4:10-15). The woman had come to the well for water; Christ had asked her for a drink; Christ had turned the discussion from physical thirst to spiritual thirst and satisfaction. He promised this parched soul that He could give her the eternally-satisfying water of life. Her life was filled with tragic attempts to find fulfillment on her own, pathetically pictured by her 5 failed marriages and current immoral relationship. Like so many others, she found no satisfaction in the world’s broken cisterns (Jeremiah 2:13). Finally, she found the One who could meet the desperate thirst of her soul. Or rather, He found her.

Verse 3 addresses the woman’s sinfulness (John 4:16-18, 29). Following His promise of eternal life, Jesus immediately unmasked her shame. Though she was evasive, the Lord pressed, bringing her face to face with her own immorality. She marveled that He knew all she had ever done…and still was merciful to her. He offered her forgiveness. Indeed, the rest of Scripture reveals that He obtained that forgiveness by being punished for those very sins (2 Corinthians 5:21).

Verse 4 urges redeemed sinners to a two-fold response. First, we worship, for that is the very purpose of our salvation (John 4:19-26). God is seeking worshippers…and making them out of Samaritan women like us! Second, we evangelize, extending to others the gospel grace we have received (John 4:27-42). The sinner-turned-worshiper was also a sinner-turned-witness. She left her water jar, consumed with a new passion. She told her entire village that she had found the Messiah. She pointed them to Christ, and He did the rest. They eventually hailed Him as “the Savior of the world.” Indeed, He is, and we must be urgent in our efforts to pursue a world of outcasts that we might bring in a harvest of worshippers.

(The notes for Come, Lonely Heart were written by Chris Anderson.)

Copyright 2012 ChurchWorksMedia.com. All rights reserved.

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LINKS FOR CALL TO WORSHIP

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DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and fervent—what we often call intentional—please consider the following overview of the biblical texts and theological themes behind this hymn.

Call to Worship was inspired by Psalm 57:8-11 (see also Psalm 108:1-5). The Psalms sometimes urge the worshiper to rise from physical, mental, or spiritual slumber to offer to praise to God. To “engage,” as I often challenge people at the beginning of our worship services. This hymn uses that imagery, inviting Christians to move from being “slumb’ring souls” to “wakened souls” to “joyful souls.” The text alludes to familiar praise imagery from the Scriptures—a sacrifice of praise (Hebrews 13:15); raised hands (Psalm 47:1, 1 Timothy 2:8); loud voices (Psalm 66:1), all as part of glorious praise to God (Psalm 66:2). Each stanza ends with an appeal for whole-hearted praise (Mark 12:28-30).

The music mirrors the text’s exuberance. It has a joyful, regal, anticipatory sound. We trust that the text and tune will together be a God-exalting anthem that effectively inspires Christians to praise our Triune God, who alone is worthy of glorious worship.

(The notes for Call to Worship were written by Chris Anderson.)

Copyright 2012 ChurchWorksMedia.com. All rights reserved.

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LINKS FOR EVERY KNEE SHALL BOW

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DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and fervent—what we often call intentional—please consider the following overview of the biblical texts and theological themes behind this hymn.

Verse 1 focuses on Philippians 2:5-11, one of the classic passages on Jesus Christ’s humility in the incarnation and crucifixion and glory in the resurrection and ascension, focusing especially on verses 9-10: “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth.” The time is coming when every knee will bow to Christ—not in mock obeisance as they did when they crowned Him with thorns (Matthew 27:28-31). Future, eternal homage will be completely sincere, for Christ has triumphed over sin and death. Shame and fear are ashamed and fearful. Christ is risen and highly exalted (Acts 2:32-33a).

Verse 2 continues the meditation on Philippians 2:5-11, highlighting verse 11:  “and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Just as every knee shall bow to Christ, every tongue shall confess His Lordship. This portion of the hymn intensifies the turnabout won by the resurrection. The one all will worship as Lord is the same one who suffered death on a cross—and has arisen! His tomb is empty, thus the grave’s imprisonment of Christ and Christians is broken. Because He lives, we live (John 11:25-26; Romans 6:3-11)!

Verse 3 concludes the hymn by looking at Christ’s coming Kingdom through the eyes of missions. Revelation 5:9-10 describes heavenly praise in which countless multitudes sing a new song to the Lamb: “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation.” The triumph of Christ is displayed in the amazing diversity of the redeemed. People from every tribe on the earth, from every language, will come to Christ as Savior—a fact which must energize us for the unfinished work of world evangelization (Matthew 28:18-20; 3 John 7-8). “Lord, you deserve and will have praise from every section of the world’s population. Speak through me in order to win those corners of the world to Christ. Amen.”

(The notes for Every Knee Shall Bow were written by Chris Anderson.)

Copyright 2012 ChurchWorksMedia.com. All rights reserved.

Overview

Gospel Meditations for Missions is a 31-day devotional intended to stir ordinary Christians with the urgency of the Great Commission. It’s an affordable, edifying gift for entire assemblies.

• Order here.
• See a sample PDF (including author bios) here.
• Get info about Gospel Meditations for Women here and Gospel Meditations for Men here.

Endorsements

DAVID J. HESSELGRAVE (Professor Emeritus of Mission at Trinity Evangelical Divinity School and author of Planting Churches Cross-Culturally and other books on missiology)

“Some authors misconstrue what the Christian mission really is. Not Anderson, Crowley, Hosaflook, Keesee, and Tyrpak, however. They define, defend and describebiblical mission in ways as arresting and unique as their names. And in so doing they deepen both our understanding of what God is doing in the world and our desire to join Him in the doing of it! This book is something. Buy it; read it; pray it; and commend it to a friend.”

DAVID M. DORAN (Pastor of Inter-City Baptist Church in Allen Park, Michigan, President of Detroit Baptist Theological Seminary, and co-author of For the Sake of His Name)

“There is nothing happening in this world that is more important than the mission of Jesus Christ. Nothing. What Christ is doing through the Church to call out a people for His name’s sake is the centerpiece of God’s plan for this age and should be the focal point of every believer’s life. Gospel Meditations for Missions is a tremendous resource to challenge and strengthen us about our place in God’s global pursuit of His glory through the gospel of His Son. Take a month to feed your soul and fuel your heart by meditating on what Christ wants done and is doing among the nations!”

THABITI ANYABWILE (Senior Pastor of First Baptist Church of Grand Cayman, keynote speaker at Together for the Gospel, and author of The Decline of African American Theology and other books)

“Can we do missions without meditating on the gospel?  Of course not.  And yet, how many well-meaning, mission-minded saints go off into the harvest having failed to prepare their own hearts with due consideration of the Good News?  Too many I fear. Gospel Meditations for Missions helps us slow down to consider what is of first importance that we might hold this treasure more fully in our clay hearts.  I joyfully commend it.”

MATTHEW C. HOSKINSON (Pastor of the First Baptist Church in New York City and author of Assurance of Salvation)

“By almost any standard—the intentionality of local churches to train, assess, and prepare prospective missionaries; the length of time it takes a missionary to raise support; the little sense of gospel partnership we have with the missionaries we do support—Western Christians don’t do missions very well. The reason we don’tdo missions well is that we have not thought about missions well. This book has our poor thinking about missions in its crosshairs.”

WILL GALKIN (Leader of Galkin Evangelistic Ministries, Staff Evangelist at Northland Camp and Conference Center, and Church Planter in Salt Lake City, Utah)

“The Christian’s love for the gospel must be rekindled by spending time meditating on the gospel. The writers of this little book are striving to live gospel-centered lives, and their insights will stir your affections as you read them.”

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LINKS FOR JEHOVAH’S BRIDE

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DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and fervent—what we often call intentional—please consider the following overview of the biblical texts and theological themes behind this hymn.

Jehovah’s Bride was written as a hymn rejoicing in the church’s union to the Lord Jesus Christ. It was written as a wedding gift for Jared Miller and Holly Barnett, wed on August 6, 2011 at Tri-County Bible Church in Madison, Ohio. They specifically requested a grand and timeless hymn that celebrates divine love for the church, not a piece focusing directly on the husband and wife. Jehovah’s Bride is the result. We hope it will be a useful piece for the entire church (regardless of age, gender, or marital status) for all times (not just special occasions).

Verse 1 introduces the joyful meditation on the church’s privileged position as the Bride of Christ. It uses the term “Jehovah’s bride” to highlight the theme that God’s people are granted this special calling and intimacy throughout the Old Testament (Isaiah 54:5-8; Ezekiel 16; Hosea), into the New Testament (John 3:29; Ephesians 5:22-33), and finally into eternity (Revelation 19:7; 21:9-14). This first verse marvels at the condescension of divine live. Thus, the cord which has drawn us to the Lord (an allusion borrowed from hymnody and Hosea 11:4) is a “descending” cord. We are, indeed, a bride of grace—exalted to Christ’s side in spite of ourselves.

Verse 2 extends the concepts of the first verse, highlighting that God’s love for the church is not only condescending and tender, but costly. Specifically, our exaltation (like every other aspect of our salvation) required Christ’s death in our place. This text, like most others CWM publishes, alludes to the doctrine of propitiation—that God’s wrath on sinner’s was satisfied by God’s sacrifice of His of His Son (1 John 2:1-2; 4:10).

Verse 3 anticipates the return of our Savior and Groom, the Lord Jesus. Jesus used marriage language to describe His temporary departure in John 14:1-6. He has gone to prepare a place for us, and He will certainly return (Matthew 9:15; 25:1-13). His glorious second coming is the church’s blessed hope (Titus:2:13), and our love for Christ and desire for His return motivates us to be a faithful, chaste bride (Ephesians 5:27; 2 Corinthians 11:2; James 4:4; 1 John 3:2-3). Like every bride, we long for our Groom’s return. “Come, Lord Jesus!” (Revelation 22:20)

(The notes for Jehovah’s Bride were written by Chris Anderson.)

Copyright 2011 ChurchWorksMedia.com. All rights reserved.

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LINKS FOR RELENTLESS LOVE

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DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and fervent—what we often call intentional—please consider the following overview of the biblical texts and theological themes behind this hymn.

Verse 1 focuses on the eternal nature of God’s love for the elect. Ephesians 1:4-6 describes His love for us as reaching back before the foundation of the world. He loves us because He chose to do so, not because of any merit on our part. His love is an uncaused and infinite love (Ephesians 3:16-21; Jeremiah 31:3). Thus, salvation—from its initiative to its completion—is entirely “of the Lord” (Jonah 2:9; John 1:12-13; Ephesians 2:4-5; Titus 3:4-5).

The refrain rejoices in the infinite love of God which was revealed most perfectly in Christ (Love incarnate) and His death on the cross (Romans 5:8; 1 John 4:9-10). God’s love is sovereign in the sense that it is free to do as it wishes—unconstrained by our goodness and undiminished by our sin.

Verse 2 pursues the theme of God’s pursuing sinners that fills the Scriptures. Beginning in Genesis 3, sinners have only run from God, yet God has graciously and unrelentingly pursued us. That determined, not-to-be denied love is seen in God’s relationship to rebels like the Samaritan woman (John 4), Saul of Tarsus (Acts 9), and even you (Ephesians 2). Our role in salvation is rebellion (Isaiah 53:6a). Christ’s is rescue (Isaiah 53:11b). Even our ability to respond with faith and repentance is given by God (Ephesians 2:8-9; 2 Timothy 2:25; Matthew 16:17). The fact that we are saved rests in God’s being more determined to save us than we are to remain lost, which is great grace.

Verse 3 considers the fact that the same love that initiated our salvation guarantees its completion. Though we will battle doubt and struggle through hardship, we are preserved from ultimate falling away by the unchanging love of God (Romans 8:35-39; Psalm 36:5-7; 136:26). We persevere in our faith (John 10:27) because we are preserved in our faith (John 10:28-29).

Verse 4 concludes the hymn by noting that the love which saves and keeps us also changes us. The love which God has freely bestowed on us inspires and produces our love in return (1 John 4:19; 2 Corinthians 5:14-15). We are new people (2 Corinthians 5:17; 1 John 3:9), and we live like it. Even our desires are transformed and fulfilled by Christ’s love (Psalm 16:11; 23:1; 73:25).

(The notes for Relentless Love were written by Chris Anderson.)

Copyright 2011 ChurchWorksMedia.com. All rights reserved.

“This little book is gospel gold.” (Milton Vincent)

ChurchWorksMedia.com is pleased to introduce Gospel Meditations for Men, the counterpart  to Gospel Meditations for Women, which has sold over 9000 since it was published in 2010. Authored by Chris Anderson and Joe Tyrpak, the booklet includes 31 devotional articles that explain the gospel and apply it to the everyday lives of singles, husbands, and fathers. GM4M’s expositions and applications will be a great help to men, families, and churches. You can view a sample PDF here and place your order here.

Endorsements

PHIL JOHNSON (Executive Director of Grace to You, the radio ministry of John MacArthur; Blogger at Pyromanics):

“A full month of meaty, masculine meditations. This is a wonderful resource for men seeking to deepen their understanding and build spiritual stamina. Each day’s reading is a rich feast. Devotional material of this quality for men is extremely hard to come by. I’m grateful for the obvious care and energy that Chris Anderson and Joe Tyrpak have brought to this project.”

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SAM HORN (President of Central Baptist Theological Seminary):

“The gospel is as necessary for daily life as it is for eternal life. This profound truth is made personal and accessible in Gospel Meditations for Men. Chris and Joe have helped us to see the glory of the Shepherd in the grace of the gospel. They have walked the trail ahead of us and left us a daily summary of the glory they discovered. The soul food they have prepared is both sweet and nourishing. Thank you, brothers!”

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CARL TRUEMAN (Departmental Chair of Church History at Westminster Theological Seminary; Author of The Wages of Spin):

“Chris and Joe have co-authored a delightful and helpful little book of daily meditations. This is not one of those trendy Reformed ‘the Bible says all men have to act like John Wayne or cavemen with better table manners’ kind of productions. Many of the devotions are simply gospel expositions, and those which have a male specific orientation are on topics like lust, where male psychology is important.”

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ANDY NASELLI (Research Editor for D. A. Carson; Administrator of Themelios; Author of Let Go and Let God?):

“Applying the gospel never gets old because we always need it. These fresh meditations serve men well.”

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MICHAEL BARRETT (President of Geneva Reformed Seminary; Author of Beginning at Moses, Complete in Him, The Beauty of Holiness, and other titles):

“I’ve often said that right thinking about the gospel produces right living in the gospel and that the gospel touches every sphere of life. With all my heart I believe this to be true, but the sad reality is that it is easier to say it than to practice it. The stuff of life has easy access to the mind, and life then happens without consciousness of the gospel. Gospel Meditations for Men addresses this problem with pointed and practical applications of gospel truths that are designed to generate gospel thinking that translates to gospel living. The meditations illustrate well how the gospel provides the reason as well as the power for right living before God in this world.”

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TULLIAN TCHIVIDJIAN (Pastor of Coral Ridge Presbyterian Church; Author of Surprised by Grace: God’s Relentless Pursuit of Rebels):

“Chris Anderson and Joe Tyrpak understand that the gospel is just as necessary after you become a Christian as it is before you become a Christian–that it’s not simply God’s power to save us but it’s also God’s power to grow us once we’re saved. These Gospel Meditations for Men are an invaluable tool in helping you preach the gospel to yourself everyday! I highly recommend it.”

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MILTON VINCENT (Pastor of Cornerstone Fellowship Bible Church; Author of A Gospel Primer for Christians):

“Chris Anderson and Joe Tyrpak have rendered Christian men a great service in writing this book.  Every page of Gospel Meditations for Men features Christ-centered truths crisply pondered and reasoned out toward helpful encouragements and applications.  A model of robust biblical thinking, this little book is gospel gold, an ample treasury for men who long to renew their minds and be transformed by the mighty themes of the gospel.”

Order Information

Place your order now to receive GM4M in time for Father’s Day. (Email us at info(at)churchworksmedia.com for expedited shipping.) Prices are as follows:

• $2.50 per booklet if 1-9 are ordered
• $2.25 per booklet if 10-49 are ordered
• $2.00 per booklet if 50 or more are ordered
• $5.00 shipping per order of any size (within the United States)

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LINKS FOR GAZE ON THE CHRIST

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DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and fervent—what we often call intentional—please consider the following overview of the biblical texts and theological themes behind this hymn.

“Behold the spotless Lamb” — Each verse begins by citing John the Baptist’s word to sinners: “Behold the Lamb of God” (John 1:29). The removal of our sins required the shedding of Jesus’ blood, like the killing of spotless lambs throughout the Old Testament (1 Peter 1:18-19; 1 John 1:7). Our salvation, then, was not merely granted by God in a costless decree of forgiveness. Rather, it was bought with Jesus’ blood when He died as the sinner’s substitute (1 Peter 2:24).

“Gaze on the Christ” — Scripture invites sinners to look on Jesus Christ as their only Savior ( John 1:29; Isaiah 45:22). Since His penal, substitutionary death was the fulfillment of every Old Testament animal sacrifice, the cross was the ultimate “altar,” the place of the perfect offering. The Lamb who was slain to save is worthy of our praise (Revelation 5:9-10).

“Behold the bleeding Lamb” — Verse 2 extends the “the Lamb who takes away” theme from John 1:29. By removing our sins, Christ also took away our estrangement from God, represented in the Old Testament Tabernacle and Temple by the veil (Exodus 26:31-33). The veil’s being torn from top to bottom as Christ died (Matthew 27:50-51) signified that because of Christ’s sacrifice sinners may now be welcomed into God’s presence. In a tragic and awesome display of grace, we may draw near to God specifically because our Savior was forsaken by Him (Matthew 27:46). Christ has opened to us a “new and living way”—a blood-sprinkled path to God (Hebrews 10:19-22).

“Behold the dying Lamb” — What else was taken away by the perfect Lamb of God? God’s wrath against sinners. Christ’s death was a fulfillment of the Old Testament Passover, by which God delivered His people from bondage. Christ was the perfect Passover Lamb (Matthew 26:17-19, 26-28; 1 Corinthians 5:7). His blood, like the blood of the original Passover lambs that pointed to Him, brought deliverance not only from bondage but from the wrath of God Himself. When God, the great executioner, sees the blood of His beloved Son applied to believing sinners He “passes over us” (Exodus 12:13; Hebrews 11:28), sparing us by executing His innocent Son in our place (1 Corinthians 15:3).

“Behold the risen Lamb” — The Lamb of God who was prophesied throughout the Old Testament and preached throughout the New makes a final and great appearance throughout the book of Revelation. He is no pitiful victim. Rather, He is a risen and glorious Victor (Revelation 5:8-14; 17:14). He has triumphed over all enemies, taking away the sting of death, the great curse of sin (Revelation 1:18; 22:3). The risen Lamb will reign for ever and ever, exalted by the redeemed and, indeed, by all creation (Revelation 11:15; Philippians 2:9-11)

(The notes for Gaze on the Christ were written by Chris Anderson.)

Copyright 2011 ChurchWorksMedia.com. All rights reserved.

Below are links and doctrinal notes for the hymn Draw Near through Christ by Chris Anderson and James Koerts. Feel free to chime in with comments or questions.

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LINKS FOR DRAW NEAR THROUGH CHRIST

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DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and passionate—what we often call intentional—please consider the following overview of the biblical texts and doctrinal themes behind the hymn Draw Near through Christ:

The theme of the hymn is access to God, which Scripture often attaches to cherubim, the guardians of divine sanctuaries. The plot line of the Scriptures can be summarized as loss of fellowship with God through the fall and the restoration of that fellowship through the work of Christ. Thus, Genesis 3 through Revelation 20 consists essentially of God’s redemption plan, His reclaiming of Genesis 1-2 innocence and fellowship in Revelation 21-22.

Verse 1 reminds us that immediate access to God was enjoyed in Eden (Genesis 3:8) but lost through the fall. Beyond dying physically and throwing creation under the curse (Genesis 3:8-19), our sin in Adam brought a barrier between sinners and God, symbolized by cherubim keeping sinners out of Eden’s sanctuary (Genesis 3:22-24).

Verse 2 connects the theme of the cherubim outside of Eden with the cherubim that were sewn into the Tabernacle veil and formed on the Mercy Seat in the Most Holy Place (Exodus 26:31-33). Though sinners could seek the Lord through sacrifices and priest, the veil between the Holy Place and God’s unique dwelling place was a perpetual reminder that direct access to God was still prohibited by sin. Only one man could enter the Most Holy Place, and that only one time per year, on the Day of Atonement (Leviticus 16). The cherubim still kept sinners away from God.

Verse 3 rejoices that access to the Father was finally regained for us by Christ’s atoning death, symbolized by the veil being torn (Matthew 27:50-51). Christ—the ultimate Temple, the ultimate Priest, and the ultimate Sacrifice—opened to us a new and living way of divine fellowship, mediated only by Himself. We are thus invited to “draw near” on the basis of Christ’s saving work (Hebrews 10:19-22). By the rending of the veil, it is as though the cherubim from Eden and the Tabernacle are commanded to step aside, for the problem of sin is removed and we are reconciled to God through Christ.

Verse 4 continues to marvel at our access to God through Christ. We pray in His name (John 14:13), and are thereby granted the same access to the Father that has been enjoyed by the Son throughout eternity. We bring nothing; we claim no merit but our union with Christ (Ephesians 2:18; 3:12; cf. Daniel 9:18). The song concludes with the anticipation of glory, when cherubim who once hindered fallen humanity from access to God will now join with us in singing His praises (Revelation 5:13). All glory to Him!

I’m indebted to Allen P. Ross, whose book Reclaiming the Hope of Glory helped me to “connect the dots” from Eden, to the Tabernacle, to Calvary, and ultimately to the New Jerusalem. I commend it to you.

(The notes for Draw Near through Christ were written by Chris Anderson.)

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LINKS FOR A TRIUNE PRAYER

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DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and passionate—what we often call intentional—please consider the following overview of the biblical texts and doctrinal themes behind the hymn A Triune Prayer:

Verse 1 addresses the First Person of the Trinity, our Heavenly Father. Echoing prayers like David’s penitential Psalm 51, it asks that He would cast out our sin, but not us—that He would draw us near to Himself. The basis of our prayer is not our own righteousness, for we have nothing to commend ourselves to Him. Mindful of the great prayer in Daniel 9:18, we approach God on the basis of His mercy, especially displayed through our Savior, Jesus Christ.

Verse 2 appeals to Jesus Christ, the Second Person of the Trinity, as our Intercessor. It is He who appears before His Father to plead our case (Hebrews 4:15-16; 1 John 2:2), and it is through His high priestly ministry and by His merit that we approach the Father (Hebrews 10:19-22; John 14:13-14; 15:16; 16:23-24). (See this article for more information on our constant approach of God through Christ.)

Verse 3 expresses our dependence on the Holy Spirit, the Third Person of the Trinity. It focuses almost entirely on Romans 8:26-27, where we learn that the Spirit assists us in prayer, especially when our frailty and burdens leave us unable to articulate our prayers according to God’s will.

Verse 4 climaxes the prayer by seeking the glory of the entire Trinity. Our longing in prayer is not merely for our own comfort, but for God’s glory (e.g. Psalm 25:11). Thus, with a heart for our Lord’s exaltation, we pray as Christ taught us, longing for His perfect Kingdom and submitting to His perfect will (Matthew 6:9).

(The notes for A Triune Prayer were written by Chris Anderson.)

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