Untitled Sermon (11)

Prayer change the prayer..

A good example of a prayer of lament and transformation is King David, in the Bible, he had his heart changed after he prayed to God in . In “”, Randall Gauthier says: “David was self-reflective, and he realizes that life is transitory. It is an embedded prayer (v. 2a, 5– 14) and a parenthetical description of the psalmist's circumstances (v. 2b– 4). The entire Psalm is a recollection of previous events, a prayer, and the plight vis-à-vis the wicked (v. 2). [1] A reflective prayer will capture the cry of distress, and deliverance of lament by the dying patient described by Brueggemann, and invite the person to contemplate God’s presence through silence, and through reflective listening -the chaplain function as a spiritual director.

Prayer is an awakening for healing

Prayer is an awakening with a healing empowerment prayer of believers are worship that have a healing effect.

his project, prayer is an awakening with a healing empowerment for the patient through the work of the chaplain. . In scripture prayer of believers are worship that have a healing effect. and ,in both, people (perhaps pilgrims to the temple) ask who can enter: “O LORD, who may abide in your tent? Who may dwell on your holy hill?” (); “Who shall ascend the hill of the LORD? And who shall stand in his holy place?” (). The priestly gate keeper provides instruction who can enter in his holy place, moral perfection is not required but the evidence of prayer of confession and sacrifices were a sign that one could not come to God’s presence carelessly.[2] The prayer of also is a prayer of confession “ I cry aloud to God” the Psalmist was holding God in prayer, but it is up to the gatekeeper to grant entry to the sufferer , however no one is excluded from the presence of God. The priests and the Psalms encouraged people to search God in prayer in order to restore them to faith and community.[3] The healing effect of prayer and healing ministry of the congregation , priests function as a mediator or a facilitator of prayer. The congregation of ancient Israel was mediated by priest such as Asaph and Jeduthum in Psalms77, and no doubt the same healing ministry is mediated or facilitated by the chaplain in this project. However, Christians today have a high priest Jesus Christ who is our mediator “ Since then, we have a great high priest who has passed through the heavens, Jesus, the son of God, let us hold fast to our confession”( ).The book of Hebrews, describes a healing through confession when people approach the throne of grace, a proclamation that we may receive grace in time of need. It is a prayer of confession but also a plight for reflection, lamentations in prayer. Prayers such as , had become gatekeepers today as well—or better, gate openers. Prayers recognize the honesty of the words, they recognize themselves in the feelings, they hope for the restoration, it is an opening of the mind and heart to clarify ideas. Psalms represent the worship of Israel that included rituals and liturgies not only to celebrate Yahweh’s public redemption but also to assist an alienated and suffering individuals to express lament. In Psalms prayers are sung in the hymnic conclusion. Another example is Hanna’s prayer , once Eli had set aside his prejudices and realized that she was not drunk, he dealt with her pastorally, assuring her of God’s hearing and care. [4] Like in the prayer of , Hannah was so troubled that she could not speak—that is, could neither mouth the words of the Old Testament creed nor even give voice to her own experience—.[5] But after Eli listened, and had payed attention to Hanna in distress, through silence, and lament in his conversation with Hanna, he listened and he was not judgemental, but he could witnessed God’s love , and assist an alienated and suffering individual to rediscover her place in the community; so she could plight her plea, and restore her faith in God. There is healing in a conversation with a chaplain when they listen actively—a healing wrought by acceptance and grace through the gift of community and meaning, restoring the person who was in isolation, depression, and doubt to faith and life. Augustine explains prayer restores faith when they have none, by being brought back into connection with self, God, community, and cosmos.[6] The words of confession, and reflection through prayer “in Christ we are ushered through the gate, to “approach the throne of grace,” where we can “receive mercy and find grace to help in time of need.” Prayer has a healing effect in patient’s life that may be difficult to measure, but has eternal consequences. Gaiser, F. J. (2010) says “The healing of the Spirit is not subject to double-blind studies to test its efficacy, of course, where some are allowed to attend worship and others are not.” The healing of the Lord is through prayer and it is for all who call upon his name- 13 for, "Everyone who calls on the name of the LORD will be saved." for everyone who call upon his name this healing is real, with both spiritual and physical effects, it is experienced by faith. The writer of knew this already: “Your way was through the sea, your path, through the mighty waters; yet your footprints were unseen” (v. 19).

and ,in both, people (perhaps pilgrims to the temple) ask who can enter: “O LORD, who may abide in your tent? Who may dwell on your holy hill?” (); “Who shall ascend the hill of the LORD? And who shall stand in his holy place?” (). The priestly gate keeper provides instruction who can enter in his holy place, moral perfection is not required but the evidence of prayer of confession and sacrifices were a sign that one could not come to God’s presence carelessly.[2]

The prayer of also is a prayer of confession “ I cry aloud to God” the Psalmist was holding God in prayer, but it is up to the gatekeeper to grant entry to the sufferer , however no one is excluded from the presence of God. The priests and the Psalms encouraged people to search God in prayer in order to restore them to faith and community.[3]

Faithlife Study Bible Psalm 77

77:1–3 Psalm 77 opens with a pained sense of desperation. The psalmist is unable to find any solace in his attempts to approach God or his examination of his personal experience of God.

77:2 In the day I have trouble In the Hebrew text, the psalmist sets up a day-and-night bookend to describe the constant nature of his ongoing crisis.

At night my hand stretches out The psalmist portrays his crisis as something that dominates every moment of his life—he cannot find relief or sleep.

my soul refuses to be comforted The situation that troubles the psalmist will not let up—he cannot get away from it.

77:3 my spirit grows faint The psalmist cannot find solace even by focusing on God.

77:4–9 The psalmist tries to understand his suffering, but he finds no relief. His reflection culminates in a series of pointed questions about his difficulties (vv. 7–9).

77:4 You hold open my eyelids It is unclear whether the psalmist’s sleeplessness results from God’s direct action or from His inaction. Either way, the psalmist attributes his difficulty to God, and he begs for His help.

77:5 I think about the days from long ago The psalmist turns his attention to God’s help of Israel in the past.

77:6 and my spirit searches This is not a casual rehearsal of God’s past help to Israel, but a serious reflection, perhaps intensified by the psalmist’s pain.

77:7 the Lord reject us forever The first of a series of rhetorical questions in vv. 7–9. Yahweh will not reject the psalmist or His people forever; the psalmist implies that he finds hope by considering God’s faithfulness to Israel.

77:8 his loyal love ceased forever See v. 7 and note.

77:10–15 This section is the pivot point of the psalm. The psalmist makes two significant choices: He chooses to view his difficulties in light of God’s past help to Israel rather than his present anguish (vv. 10–11), and he chooses to interpret his struggles in terms of God’s relationship to the entire nation of Israel (v. 13).

77:10 the right hand of Refers to God’s pattern of helping Israel.

the Most High See note on 91:1.

77:11 wonders from long ago Often refers to the exodus from Egypt (see Exod 15:11).

77:12 meditate Meditation in the OT involves considering God, and then expressing the fruits of that process. See Ps 104:34 and note.

77:13 O God, your way is distinctive While holiness can have a functional aspect, the psalmist seems to be emphasizing God’s moral character. He considers the record of God’s conduct and recognizes that He is good and upright.

God The psalmist now adopts a corporate (group) perspective, speaking on behalf of God’s people in general.

77:14 the God who works wonders Likely another reference to the exodus from Egypt. Compare v. 11 and note.

77:15 With your arm you redeemed your people This phrase often refers to Yahweh’s actions in the exodus from Egypt (e.g., Deut 4:34).

77:16–20 The psalmist concludes by describing a series of images that draw from the exodus story, especially the crossing of the Red Sea (Exod 14–15), but perhaps also the theophany at Sinai (Exod 19). The connection between this passage and the exodus story culminates in the reference to Moses and Aaron (Psa 77:20).

77:16 Waters saw you Likely refers to the crossing of the Red Sea (Exod 14). God’s dominance of chaotic waters also echoes some biblical depictions of creation (see Ps 93:3–4).

77:17 The skies thundered Probably alludes to the theophany at Sinai (Exod 19:16).

Theophany in the Old Testament

Your arrows also flew about Describes lightning (Exod 19:16).

77:19 Your way was through the sea Compare Exod 14:16, 29; 15:19.

77:20 of Moses and Aaron Two brothers who had a pivotal role in rescuing Israel from enslavement in Egypt during the exodus. See Exod 7:1–2.

The healing effect of prayer and healing ministry of the congregation

Priests function as a mediator or a facilitator of prayer. The congregation of ancient Israel was mediated by priest such as Asaph and Jeduthum in Psalms77, and no doubt the same healing ministry is mediated or facilitated by the chaplain in this project.

However, Christians today have a high priest Jesus Christ who is our mediator “ Since then, we have a great high priest who has passed through the heavens, Jesus, the son of God, let us hold fast to our confession”( ).The book of Hebrews, describes a healing through confession when people approach the throne of grace, a proclamation that we may receive grace in time of need. It is a prayer of confession but also a plight for reflection, lamentations in prayer.

Hebrews 3–6 NIV

Therefore, holy brothers and sisters, who share in the heavenly calling, fix your thoughts on Jesus, whom we acknowledge as our apostle and high priest. He was faithful to the one who appointed him, just as Moses was faithful in all God’s house. Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. For every house is built by someone, but God is the builder of everything. “Moses was faithful as a servant in all God’s house,” bearing witness to what would be spoken by God in the future. But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory. So, as the Holy Spirit says: “Today, if you hear his voice, do not harden your hearts as you did in the rebellion, during the time of testing in the wilderness, where your ancestors tested and tried me, though for forty years they saw what I did. That is why I was angry with that generation; I said, ‘Their hearts are always going astray, and they have not known my ways.’ So I declared on oath in my anger, ‘They shall never enter my rest.’ ” See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God. But encourage one another daily, as long as it is called “Today,” so that none of you may be hardened by sin’s deceitfulness. We have come to share in Christ, if indeed we hold our original conviction firmly to the very end. As has just been said: “Today, if you hear his voice, do not harden your hearts as you did in the rebellion.” Who were they who heard and rebelled? Were they not all those Moses led out of Egypt? And with whom was he angry for forty years? Was it not with those who sinned, whose bodies perished in the wilderness? And to whom did God swear that they would never enter his rest if not to those who disobeyed? So we see that they were not able to enter, because of their unbelief. Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it. For we also have had the good news proclaimed to us, just as they did; but the message they heard was of no value to them, because they did not share the faith of those who obeyed. Now we who have believed enter that rest, just as God has said, “So I declared on oath in my anger, ‘They shall never enter my rest.’ ” And yet his works have been finished since the creation of the world. For somewhere he has spoken about the seventh day in these words: “On the seventh day God rested from all his works.” And again in the passage above he says, “They shall never enter my rest.” Therefore since it still remains for some to enter that rest, and since those who formerly had the good news proclaimed to them did not go in because of their disobedience, God again set a certain day, calling it “Today.” This he did when a long time later he spoke through David, as in the passage already quoted: “Today, if you hear his voice, do not harden your hearts.” For if Joshua had given them rest, God would not have spoken later about another day. There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from their works, just as God did from his. Let us, therefore, make every effort to enter that rest, so that no one will perish by following their example of disobedience. For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account. Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need. Every high priest is selected from among the people and is appointed to represent the people in matters related to God, to offer gifts and sacrifices for sins. He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness. This is why he has to offer sacrifices for his own sins, as well as for the sins of the people. And no one takes this honor on himself, but he receives it when called by God, just as Aaron was. In the same way, Christ did not take on himself the glory of becoming a high priest. But God said to him, “You are my Son; today I have become your Father.” And he says in another place, “You are a priest forever, in the order of Melchizedek.” During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Son though he was, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek. We have much to say about this, but it is hard to make it clear to you because you no longer try to understand. In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food! Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil. Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, instruction about cleansing rites, the laying on of hands, the resurrection of the dead, and eternal judgment. And God permitting, we will do so. It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age and who have fallen away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace. Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned. Even though we speak like this, dear friends, we are convinced of better things in your case—the things that have to do with salvation. God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them. We want each of you to show this same diligence to the very end, so that what you hope for may be fully realized. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised. When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, saying, “I will surely bless you and give you many descendants.” And so after waiting patiently, Abraham received what was promised. People swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be greatly encouraged. We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.

Prayers such as , had become gatekeepers today as well—or better, gate openers. Prayers recognize the honesty of the words, they recognize themselves in the feelings, they hope for the restoration, it is an opening of the mind and heart to clarify ideas. Psalms represent the worship of Israel that included rituals and liturgies not only to celebrate Yahweh’s public redemption but also to assist an alienated and suffering individuals to express lament. In Psalms prayers are sung in the hymnic conclusion.

Another example is Hanna’s prayer , once Eli had set aside his prejudices and realized that she was not drunk, he dealt with her pastorally, assuring her of God’s hearing and care. [4] Like in the prayer of , Hannah was so troubled that she could not speak—that is, could neither mouth the words of the Old Testament creed nor even give voice to her own experience—.[5] But after Eli listened, and had payed attention to Hanna in distress, through silence, and lament in his conversation with Hanna, he listened and he was not judgemental, but he could witnessed God’s love , and assist an alienated and suffering individual to rediscover her place in the community; so she could plight her plea, and restore her faith in God. There is healing in a conversation with a chaplain when they listen actively—a healing wrought by acceptance and grace through the gift of community and meaning, restoring the person who was in isolation, depression, and doubt to faith and life. Augustine explains prayer restores faith when they have none, by being brought back into connection with self, God, community, and cosmos.[6] The words of confession, and reflection through prayer “in Christ we are ushered through the gate, to “approach the throne of grace,” where we can “receive mercy and find grace to help in time of need.” Prayer has a healing effect in patient’s life that may be difficult to measure, but has eternal consequences. Gaiser, F. J. (2010) says “The healing of the Spirit is not subject to double-blind studies to test its efficacy, of course, where some are allowed to attend worship and others are not.” The healing of the Lord is through prayer and it is for all who call upon his name- 13 for, "Everyone who calls on the name of the LORD will be saved." for everyone who call upon his name this healing is real, with both spiritual and physical effects, it is experienced by faith. The writer of knew this already: “Your way was through the sea, your path, through the mighty waters; yet your footprints were unseen” (v. 19).

[1] Gauthier, Randall X. and 145 of the Old Greek Version, Brill, 2014. ProQuest eBook Central, http://ebookcentral.proquest.com/lib/southuniversity-ebooks/detail.action?docID=1875464.

[2] Augustine of Hippo. (1888). Expositions on the Book of Psalms. In P. Schaff (Ed.), A. C. Coxe (Trans.), Saint Augustin: Expositions on the Book of Psalms (Vol. 8, p. 360). New York: Christian Literature Company.

[3] Gaiser, F. J. (2010). Healing in the Bible: Theological Insight for Christian Ministry (pp. 104–110). Grand Rapids, MI: Baker Academic.

[4] Gaiser, F. J. (2010). Healing in the Bible: Theological Insight for Christian Ministry (pp. 104–110). Grand Rapids, MI: Baker Academic.

[5] Gaiser, F. J. (2010). Healing in the Bible: Theological Insight for Christian Ministry (pp. 104–110). Grand Rapids, MI: Baker Academic.

[6] Augustine of Hippo. (1888). Expositions on the Book of Psalms. In P. Schaff (Ed.), A. C. Coxe (Trans.), Saint Augustin: Expositions on the Book of Psalms (Vol. 8, p. 360). New York: Christian Literature Company.