Lesson 3

CONFESSION IN PRAYER  

Psalms 32, 51, 130

A Requirement

We owe our God praise and thanksgiving whenever we come to Him in prayer. These subjects ought to form the first part of the prayers we send up to the throne of grace. However, we also express to Him our deepest need. What is the deepest need of everyone, including the child of God? It is his sin! This is being more and more denied. Because Jesus has come and has given His life as a ransom for our sins, many believe that sin is now no longer present in the life of the believer. These have deceived themselves (1 John 1:8). Because we are Jiving in the New Testament time, may we tear out the first part of the Heidelberg Catechism? We must first learn to know our sins and misery. This is not easily learned-in fact-learning it takes more than a lifetime! So the Catechism also teaches us that God is pleased with and will hear the prayer in which we “right thoroughly know our need and misery in order to humble ourselves before the face of His majesty.”

Only when we have a true consciousness of sin will we approach God in a spirit ofproper humiiity. Pride never fits man, especially not when he approaches his God in prayer. Man should then realize the awful distance which separates the sinner from the holy God! Only when he sees the majesty of the great God Whom he approaches will he recognize his own sin, his own weakness and frailty. Those who approach God as though He were an equal do not come with true confession.

Many of the Psalms are prayers, but that does not mean that they must then all be Psalms of praise. Psalms of confession-penitential Psalms are found in great number in the Book of Psalms. The three mentioned at the head of this lesson are some of the best known.

It has virtually become a custom in all communities to end our prayers with the words “and forgive our sins.” There is, therefore, a realization that sin is present and that forgiveness must be sought. But, how deeply is it felt? This is, of course, impossible to answer in every case. However, the amount of time usually devoted to the various other petitions compared to the time devoted to seeking forgiveness does not compare very favorably. Yet, we must not be too critical on this score. The real penitential prayer can only be uttered in private! Public prayers can only deal with sin in a general manner. Woe to him who leads in public prayer and then bares his inmost soul! Those are the things concerning which Jesus says, “Go into your closet and speak alone with your God!” But, in our private prayers this note of penitence must sound very clearly. There we ought to mention our individual sins before the face of our God. There we are to seek forgiveness for specific sins. Then only can we expect forgiveness.

Psalm 51

When David wrote Psalm 51 he had gone through very deep spiritual experiences. It’s setting is usually considered to have been the time after he had sinned against Bathsheba. When we read the historic account of that sin (which Scripture does not hide but details) we are under the impression that he has sinned against Uriah and against Bathsheba. But, that is not David’s perspective in Psalm 51. “Against Thee, Thee only have I sinned and done that which is evil in Thy sight!” Although fellow men had been deeply hurt by the actions of David, the sin is essentially against his God! Uriah cannot forgive him because he is dead. Perhaps Bathsheba will forgive him quite readily because she is now his wife. But, where can he find forgiveness? He must first realize against Whom he has really sinned. He must realize that he has trampled upon the various commandments of his God. If his peace of mind and heart is to be restored, he must come with his confession before his God and there seek forgiveness.

When this realization dawns on him, he realizes that there is nothing good within him. He cries out that he “was conceived and born in iniquity.” Sin has been his companion as long as he has had life. It is therefore not sufficient that this one sin be forgiven; he needs a whole new heart! He needs new life! He pleads with his God to cleanse him from all iniquity. The Dutch versification of this psalm has grasped this truth beautifully in the third verse. His whole being has to be renewed. If this renewal does not come, his sins will continue. The source must be cured. Then there will be restored to him the joy of the salvation which he has found in his God. When this has been accomplished he will tell of all the goodness and loving kindness of his God.

The penitence which we find in David as he has described it in Psalm 51 is not commonly found. More often we find the individual denying his guilt and seeking to excuse his behavior. We were not supposed to be in the wrong–we were created in the image of God! Is it surprising that people speak only of shortcomings and sicknesses in more liberal circles? It is saddening that this same evasiveness is often found in the true church of our Lord Jesus Christ. From this attitude stem many of the church’s ills. One cannot forgive another and one does not confess his guilt to his brother! How can one stand on such a spiritual plane as David does in Psalm 51? What helped David to reach that point was the rebuke of the prophet Nathan saying to him “thou art the man”! So must the word be preached—prophetically.

Psalm 32

David’s attitude was not customarily that which is displayed in Psalm 51. Read Psalm 32. There he shows himself a man like his descendants. He would not con fess. Whether the sin in this case is the same as the one of which Psalm 51 speaks is not known. He kept silence before his God for a long time. Pride would not allow him to confess his sin. During that time of silence he was most miserable. He says that his “bones wasted away” and his “moisture was changed as with the drought of summer.” God’s “hand was heavy upon him.” He felt it on him not in favor, but depressing him. He knew the reason for it too. Such a person has no peace. Such a person may receive all the counseling which this world has to offer but it will do no good. He must confess his sin! That is the heart of the matter. As long as sin is not forgiven because it is not confessed li fe is a burden.

The Psalmist however does not speak only of the dreadful life he lived during the time in which he stubbornly refused to confess his sin. He wants the people to realize how good his God is! “I confessed—Thou forgavest!” That was all there was to it. His own stubborness had made life difficult. When he finally did that which he knew had to be done, e.g., confess, his God stood ready to forgive. How men rob themselves of the beauty of life! They stand in their own way while they are seeking a life of blessedness. He had begun this Psalm praising the life which is in tune with the will of God. “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom Jehovah imputeth not iniquity, and in whose spirit there is no guile.” That is true blessedness! This gives rise to songs of deliverance. It is noteworthy that the Psalmist concludes this beautiful Psalm by urging the people whom he is seeking to instruct that they “be not as the horse or mule,” as he was before he confessed! Why must God’s people always stand in their own way? In view of the fact that they know the way to life, why do they not pursue it? Are you saved? is the popular question; the answer is: “Yes, because I confessed my sins and have found forgiveness!”

Psalm 130

In Psalm 130 the Psalmist looks at this whole question from a somewhat different point of view. Since the Psalm does not seem to be occasioned by a particular sin, the subject is treated more broadly. But, in this Psalm too he acknowledges the fact that sin is real. He has called “out of the depths” to his God. Being in these “depths” is not an exceptional, but a daily experience. When the consciousness of sin is present in the life of the believer, he calls to his God. He is also aware of the greatness of that sin. If God should enter into judgment with him concerning any of the sins he has committed, who would be able to stand! Such a person would be destroyed. So heinous is sin!

The unbeliever may well fear meeting with the God of heaven and earth in judgment. This is not true of the believer. With God there is forgiveness! Can you imagine that? That is the work of Jesus Christ. He has brought the sacrifice so that “with Thee there is forgiveness.” What a tremendous benefit has been bestowed on those who believe, on those who are “covered by His blood.” The Psalmist sings of the forgiving love of his God in this Psalm.

Let no one, however, come to the conclusion that because God is ready and willing to forgive, our sins are not serious. He forgives “that He may be feared” (cf. Peter 1:17). Let men recognize that this God is a God Who has given His law and will maintain it. This is a God who is of purer eyes than to behold iniquity. This is the God of judgment. Let men fear Him even when and because He forgives.

The Psalmist knows his God well. He has called out of the depths. He repeatedly finds life difficult, but will “wait for his God.” Waiting can be difficult. Yet the counsel he has often given is to “wait on the Lord.” This may be even more difficult than it is for the watchmen to wait for the morning light to come. But, he knows that when his God shall come to him, He will come with loving kindness and “plenteous redemption.”

Those who have learned to confess their sins in prayer have made giant strides on the way of sanctification. Those who have not learned to confess have made no progress at all. It is not the enormity of a person’s sin which slays him; it is the unconfessed sin which ruins life.

Questions for discussion:

1. Why is confession an important part of prayer? 2. Of what does true confession consist? 3. Why can there not be a real confession in public prayers? Or can there be? 4. Is the redeemed individual still bothered by sin? Has not all his sin been taken away? 5. How can we know that we have been forgiven? Or can’t we? 6. What makes confession difficult? Does it become easier when one becomes older and has progressed farther on the way of sanctification? 7. Do you think that our conception of sin and confession of sin color our whole prayer life? In what way?     Lesson 4

PRAYER FOR ALL PHYSICAL AND SPIRITUAL NEEDS

James 4:1–3, Luke 11:11–13

Proper in Prayer

Our needs, especially our physical needs, usually receive the most attention in our prayers. Although these needs are not first in order, yet they have a proper place in the prayer of the believer. It is good that we receive instruction from the order which our Lord has taught us in the perfect prayer. He begins with the praise of God. But, the bodily needs also get their turn. They are in a later petition, but it is a petition which comes before the petition dealing with spiritual matters! Our physical and material needs are important. We are dependent creatures and must therefore look to Another for all the things we need. A person may slave all his life and still not have the necessities. He may take very good care of himself and still not be able to ward off illness. The author of Psalm 81 puts it beautifully: “Thou openest thy hand and satisfiest the desire of every living thing” (Psalm 145:16). There is nothing to it! All He has to do is to open His hand and all the needs of His creatures are satisfied.

When we come to our God in prayer we must also come in the realization that He alone is able to satisfy every need. We may not look elsewhere. Israel did this time and again and suffered as a result. We are to come to the God Who is the Owner and Distributor of all things. We are to come to this God in faith—in that kind of faith which expects everything from Him and will give Him the praise for all that is received.

We are also to realize that prayer is proper. Its propriety has been questioned again and again. If he knows everything, including our needs, why must we still ask? Because He wants us to!

A Reason for Unanswered Prayer

Although we have been taught in so many places in Scripture that God takes care ofHis people and will satisfy every need , this is not alway s the experience of the believer. James makes a point of this. This fact makes the book of James very practical. He Jays his finger on what is often the sore spot in the life of believers. In the first place, he says, there are all manner of ills in their fellowship. They have fightings and wars among themselves. This is not the picture of the true and living church of Christ. In that church and among its members there ought to be harmony. Each one is seemingly seeking his own welfare at the expense of his fellow-believer. James uses very strong language to describe the kind of a life they are living. They do not have the things which are most important because they don’t ask for them. If it is that easy—only ask for these things—then why don’t they do it?

They do ask, but even then they do not receive. Had it not been promised them that whatsoever they would ask they would obtain? Why, when these people to whom the Apostle is writing ask do they not receive? Listen to the reason he gives. It is not because God does not hear the petition s of His people!

Improper Petitions

They ask, but they ask “amiss!” That’s the trouble. There is a proper and an improper way of asking. There are many people who have asked for a long time for certain things and have never obtained them. Why? Often they asked amiss. God has not only counseled us to ask, but also how to ask. We are to ask in faith. We are to ask humbly. We are to ask in confidence. These things are made known to us on many pages of Scripture. We are to be instructed thereby. We must ask for the right purpose. What are you going to do with that for which you ask when you receive it? Will you use it to glorify the Giver? The people to whom James is writing planned to use that for which they asked for their own pleasures. God does not give for this purpose. Although He has given us all things to enjoy (I Tim. 6:17), this does not mean to use them for the pleasures of this world. He will not give His good gifts for wrong purposes.

Proper Petitions

The question often arises: What may we pray for? May we pray for anything that comes to mind? May we pray for the most insignificant things? There are certain indications in Scripture which could lead us to draw this conclusion. We are to pray without ceasing. We are always to give thanks. Does this mean that we are also always to ask? It seems to me that the answer to this question is very simple. We may ask for everything that He has promised us! Does this limit the scope of our prayers? By no means. The promises of God are more than anyone is able to count. The promises of God include all things necessary for both body and soul . When we ask for those things which have been promised, we can indeed pray confidently. Then we can also be thankful when we receive them. We must realize that we are to pray for our needs. Many are not satisfied when needs are supplied. They want more. That “more” has not been promised. This important point is also taught in the Heidelberg Catechism in L.D. 45, Q. 117.

A Lesson Learned

Sometimes our needs seem to be urgent. Paul speaks of this in II Cor. 12. He was given a thorn in the flesh. Whatever this may have been, it seemed to hinder him in the work which he was called to do. Three times, he says, I prayed that it might be taken away. What was the answer? The thorn will not be taken away, but he will be given sufficient grace to bear its pain! What an answer! How does Paul respond? “Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me.” That is the language of faith. This is the same man who can say in Phil. 4:11: “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content.” Whether there is a thorn in his flesh or whether he is enjoying all the good things, as men would count them good, from the hand of his Lord, he is content. He has learned that! This is not our natural reaction. Martyrs have been able to go singing to the stake. The terminally ill can still rejoice!

Neglected Priorities

A man’s spiritual needs are not as easily recognized as the physical needs for food, clothing and shelter. Yet, who would deny that a man also has spiritual needs? What are they? How can we tell if the spiritual needs have been met or whether the needs still exist? Many, seemingly, cannot tell. Many think that spiritually all is well while they are really perishing. Jesus often cites the example of the Pharisees to make this clear to us. They thought that a ll was well with them while they were walking on the edge of the precipice.

Our spiritual needs are often recognized in our prayers only in a very perfunctory way when we ask God to forgive us our sins. In the perfect prayer Jesus also taught us to pray that we might not be led into temptation. That petition is usually the farthest from our minds. It would not do to skip the request for the forgiveness of sin because we would then be dealing only with the material things and that just doesn’t seem right. We often do skip the petition not to be led into temptation because we intend to use the things for which we have asked to enter the field where temptation lurks.

The spiritual need of man is great. It is a need which he must feel and which can be supplied only by the God to whom he prays. Man’s need is desperate. In many places spiritual life is no longer nurtured in the places where that nurture is supposed to be given. Many churches have forsaken the Scriptures and are “giving stones for bread.” The trouble is that people love to have it so! Accordingly they are never admonished and their sin is never unmasked. The result is spiritual starvation and death.

The church of Christ must be reawakened. This will only occur when men again realize their own deep spiritual need and will not be satisfied with anything but the true word of life! Only in this way will reformation come.

Reformation by the Holy Spirit

Jesus spoke to the people of His day about these things when He taught them to pray. He used the example of a father’s dealing with his children. A father will not give his children things which cannot profit them but will be harmful. When they ask for bread they will get it. When they ask for fish they will get it. When they ask for an egg they will get it. If a father does not give his children the things they need for their livelihood but gives them the opposite so that they will perish, such a man is not worthy of being a father. His children will have to be taken from him because their lives are endangered. “If you, who are basically evil, know how to give good gifts to other children, how much more will your heavenly Father give good things’” as in Matthew 7:11?—No, here we read “how much more shall your heavenly Father give the Holy Spirit to them that ask Him?” But, who asks for the Holy Spirit? Very few. That is not the felt need. We will ask for a blessing at times. What does such a blessing contain? What does it mean? Do you get a blessing out of the preaching of the word? Do you see God’s blessings in your life? This blessing comes from His hand, indeed, but He supplies these blessings to us through the Holy Spirit. The Spirit’s indwelling is our greatest spiritual need. Only if the Holy Spirit dwells within will the work of Jesus Christ for our redemption be of any value for us.

We do not learn our spiritual need out of our own experience; we learn it from the word of God. Our prayers must be guided by that word. Only then will we rightly know our own needs. Only then will we know where to go with these needs. Only then will we know how to approach God with all our needs. He will give his Holy Spirit to those who ask. That is our basic need. When we have the Spirit of God we have everything. Then we will be content. Then can we rejoice even in tribulation.

Questions for discussion:

1. Do you think many of our prayers follow the pattern which Christ has given us in the Lord’s Prayer? Do we consider the hallowing of His name, the coming of His kingdom and the doing of His will the most important?

2 . Do we often ask amiss? How?

3. Our daily bread and water are promised us. Are we satisfied when we receive these things? May we pray for more? How does the command not to covet fit into our prayer life? 4. Are many people dissatisfied with their churches because they receive no spiritual food as much as they are dissatisfied for other reasons? 5. Do you think Pentecost would mean more to us if we really felt our spiritual needs?