David Bailey - Talking With God - Class 4 - The Power of Prayer

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   We often use this expression, the power of prayer. But what do we mean by that? Do we mean that prayer is some innate force that gives us what we want, sort of like Aladdin’s lamp that we rub and it sort of produces the things that we desire? Or do we mean that it’s the comfort of prayer that we get a feeling from it?

2. 0:33

   What? What is this power? There is a power in prayer, and we know that because on the altar we’re horns, and we know that horns in the Bible are symbolic of power. Now James speaks of a power in prayer, and he says this. The effectual, fervent prayer of a righteous man avails much. The Interlinear Bible, or Greens as it’s sometimes called, says this, The prayer of a righteous one is very powerful, having been made effective.

3. 1:18

   That’s the order of the Greek. So there is a power in prayer and that power, it’s, there’s a power in prayer because it’s been made effective or dunaman, it’s been energized in some way. So there’s something powerful or effective that makes our prayers have power. Now Rotherham renders it this way. Rotherham says much avails the supplication of a righteous man when energized and in his margin he shows that it is actually in the middle voice and it is something that works inwardly. There’s a power which works inwardly. It’s an external power that affects us and energizes prayer. I believe that it refers to the to the acceptable attitude. It produces an acceptable attitude. The very things that we considered yesterday in those ingredients.

4. 2:25

   I don’t, I think I ran out of time to show that all the the ingredients spoke not of technical things, not of the things that make it work, but of attitudes. Every one of them spoke of attitude. And that’s what God is looking for in prayer. But there’s a power, an external power that produces those attitudes, a motivation. Now, the answer to this lies in those horns on the altar of incense.

5. 3:03

   Horns in Scripture are used is a summary of the passages that use horns of salvation and exaltation in victory. Now salvation comes as a result ultimately of forgiveness. Remember, there were two men that took hold of the the horns of the altar, the brazen altar, Adonijah and Joanne. And they grasp hold of those horns seeking mercy or forgiveness. And so these desperate men obviously had a basis for that symbolic action.

6. 3:55

   Well, there is, because there’s this connection between the altar of incense and that altar or the brazen altar, the altar of vent offering. And that connection is that they both have homes, they all have 4 horns each, and the horns of both of those altars represent the power of forgiveness because they are only ever used the horns on both altars for one reason. Sure, people grabbed hold of them, and there’s a passage that shows that some of the animals were tied to those horns, but that’s not part of the law.

7. 4:43

   In the law, the reason for those horns, it had one specific use, and that was that all those horns were smeared with the blood of the sin offering. For the standard sin offering and for the sin offering on the Day of Atonement, it’s always the sin offering. Can you see the connection with atonement and forgiveness? And of course, all of this represents Christ’s offering for sin.

8. 5:25

   His sin offering has power. In other words, brothers and sisters, in connection with the altar of innocent, Christ’s sacrifice enables prayer. It’s that which enables our prayers. It’s got power. It gives access to God. Forgiveness in Christ brings us nigh unto God. Now we have another connection between those two altars, those 24 horned altars.

9. 6:07

   Incense could not emit its powerful aroma unless it was ignited. It had to be ignited in order for that the fumes to to usher forth.

10. 6:21

    But as Naidab and Abihu found, you cannot ignite God’s incense with strange fire. God stipulated that the fire to burn the incense, the coals that ignited the incense, were to be taken from the brazen altar, the altar of sacrifice, the altar that represents Christ’s sacrifice. In other words, brothers and sisters, Christ’s sacrifice should ignite our prayers. There’s motivation.

11. 7:02

    It’s Christ that empowers, ignites our priests. So He’s both the means and the motivation of prayer. Come with me to Hebrews chapter 10. In Hebrews 10 and in verse 19, it says there having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He had consecrated for us through the veil, that is to say, His flesh.

12. 7:39

    Having an high priest over the House of God, let us draw near it with a true heart, with full assurance of faith, having our hearts sprinkled as an evil from an evil conscience, and our bodies washed with pure water. He’s taken us right through the Tabernacle there, the Laver and the burnt offering, the altar of burnt offering, and through the the veil into the holiest by the blood of Christ. He’s the means.

13. 8:11

    So the power of prayer is Christ. So when we use that expression, the power of prayer, that’s what it is. It’s the place of Christ in our lives. The sacrifice of Christ then must be both the means and the motivation through Christ, his sacrifice. He’s the means and he inspires us. He ignites our priests.

14. 8:38

    He ought to be the motivation for our priests. And we must see the importance of this. And there’s more to this, because it’s not just a theory here. What does, what part does Christ play in our prayers? What’s his part in our prayers? Well, he’s the high priest and the mediator and the intercessor. But we’ve got problems with those expressions, brothers and sisters, and those problems are are seen and how we use those expressions.

15. 9:16

    When we talk about Christ’s role in our prayers, it conjures up confusing images. For example, we know that we must pray to the Father through Christ. So does that make Christ like a telephone exchange operator? Could you put me through to God, please? And, and while you’re at it, could you put in a good word for me? And we also know that Christ is our intercessor who pleads our cause in heaven.

16. 9:53

    And the image is that Christ is down on his knees pleading with the Father, saying I understand him and I really believe he’s telling the truth. And of course you don’t understand this Father. So listen to me now, all of that is highly, it sounds highly disrespectful and it is. But those are the images that we present and how we talk about Christ’s role in prayer. If Christ is required to meditate, mediate rather, and to intercede for each and every prayer in that sense at the right hand of God, then we’ve got problems, haven’t we? Because who?

17. 10:45

    Who did that before Christ descended unto the Father, from Adam to Christ’s ascent? Who did it? If that’s absolutely necessary, why is it necessary now, as opposed to those before Christ came? And who’s going to do that role when Christ descends and is on the earth for 1000 years if it’s necessary for that kind of picture that we sometimes present of Christ?

18. 11:14

    So I want to spend a little bit of time exploring Christ’s role in as a mediator and an intercessor. So what is a mediator? Well, he’s a a go between someone that goes between two parties. It’s one who brings two conflicted parties together, one who facilitates agreement or peace between two conflicting parties. He’s also an adjudicator or judge in dispute. We have that in our court systems today. Now a biblical mediator must be absolutely just, but secondly must be accepted by both conflicted parties. Someone who is accepted by both parties so he can represent both parties.

19. 12:20

    Now an intercessor. An intercessor is one who speaks up for or on behalf of someone else. It’s someone who intercedes, in other words, on behalf of someone, an actual fact. You can intercede on behalf of yourself. Well, there’s no two parties there. You’re doing it yourself. It’s not the biblical mediator is the the third person.

20. 12:50

    It’s an one in between. So there’s three parties involved there. So an intercessor is not necessarily a mediator, but the biblical mediator is of necessity an intercessor. Hope you can see that point. He has to intercede on behalf of both parties, for example.

21. 13:15

    I’ll also make this distinction. An intercessor is not necessarily a mediator, but a mediator must be an intercessor. And what I mean by this as an example is Moses, because he interceded as a mediator on behalf of Israel to God, but he also interceded on behalf of Pharaoh. Several times Pharaoh asked him to pray to God for him, but he was never a mediator, bringing reconciliation between Pharaoh and God. So I hope you can see that point. There is a difference between an intercessor and a mediator. A mediator must also be an intercessor. But an intercessor is not necessarily a mediator. But Christ is both because he is the mediator. Hope you get that.

22. 14:19

    That’s not it’s a yeah, all right. The Old Testament frequently mentions the absence of an acceptable mediator. For example, we come to have a look at Isaiah 59, Isaiah 59, and in verses one and two, behold, Yahweh’s hand is not shortened, that it cannot save, neither His ear heavy that it cannot hear.

23. 14:55

    But your iniquities have separated between you and your God, and your sins have hid His face from you that He will not hear. So what can be done? How can they be reconciled? Well, God saw that problem too, because in verse 16 it says and He saw that there was no man, no east, no no powerful man, and wondered that there was no intercessor. Therefore his arm brought salvation unto him, and his righteousness it sustained him.

24. 15:36

    So God was searching the land, and he could find no man to fulfil this role. And so he put forth his own arm to accomplish salvation for his people. And God’s own arm symbolized an extension of himself in a human,

25. 16:02

    one who represented both parties. So there’s a human, and God extends himself through into that human. There’s mediation. Have a look at Isaiah 53, Isaiah 53, verse one. Who hath believed our report, and to whom is the arm of Yahweh revealed? For He the arm, shall grow up before Him as a tender plant, and as a root out of dry ground.

26. 16:43

    He that arm hath no fault, no comeliness. And when we shall see Him, there is no beauty that we should desire Him. He is despised and rejected of men, a man of sorrows, a man of sorrows, and acquainted with grief. And we hid, as it were, our faces from Him. He was despised, and we esteemed Him not. Isaiah 53 presents this arm of Yahweh as a suffering servant, a man as the mediator.

27. 17:18

    This servant arm would bear the burdens of human nature as an offering to God. Verse 12 Therefore will I divide him a portion with the great, and he shall divide the spoiler with the strong, because he hath poured out his soul unto death, and he was numbered with the transgressors, and he bare the sin of many, and made intercession for the transgressors. Now notice that His offering unto death was an act of intercession, a prayer.

28. 18:08

    His offering brothers and sisters, His life given was a petition to the Father on behalf of the many. Now the New Testament also speaks of how Christ became the mediator of the New Covenant in His death. Come with me to Hebrews Chapter 9.

29. 18:37

    Hebrews 9 and in verse 15. And for this cause He is the mediator of the new covenant, that by means of death, for the redemption of the transgressions that were under the first covenant, and so on. So He was the mediator of the new Covenant by the means of death.

30. 19:09

    So we notice then that intercession in Isaiah 53 and mediation in Hebrews Chapter 9 occurs in Christ’s sacrificial death. Or was this act that brought reconciliation between the two parties?

31. 19:35

    Now, the role didn’t end with his death. His sacrificial death was the beginning of the role. Notice because it says for this, ’cause he is the mediator of the new covenant. It’s in, in the Greek present, continuous. It’s something that continues. It’s a state. And so for what cause is he the mediator? Well, Paul shows that Christ, what Christ’s blood accomplished in verse 24, he says, For Christ is not entered into the holy places made with hands, which are the figures of the truth, but into heaven itself.

32. 20:16

    Now to appear where? In the presence of God, for what reason, or or on behalf of us? That’s a mediator’s role, which includes intercession. The blood of the New Covenant enabled Christ, our representative, our mediator, to be raised and to enter into heaven itself self and to dwell in the Father’s presence on our behalf.

33. 20:58

    That’s mediation. His presence there on our behalf signifies that we too are there. We’ve been brought nigh to God in Christ. That’s the place that we were talking about yesterday. So this being in Christ is the continuing intercessory work of Christ, mediation, which begins at our baptism because we enter into the covenant, we enter into Christ and it concludes when we are made in the same image of Christ in immortality. We no longer then need mediation. We no longer need to be, as it were in him. He’s still our Lord, but we’re one with him and one with God. We’re All in all.

34. 22:00

    That’s what Brother Thomas says. And Eureka now the role of mediator and intercessor therefore doesn’t require Christ to pray for us or literally to stand in the breach like Moses had to and stop an angry God from destroying us. He’s done that work when He brought us nigh to God in Christ. In Him we have direct access to the Father. Now Christ says this himself, John 16 verse 26, He says at that day he shall ask in my name. And I say not unto you, that I will pray the Father for you. I don’t have to pray anymore.

35. 22:55

    There’s no need for Christ to pray for us, because asking in His name is the same as Christ asking for us. That’s what He’s saying. Then here it is again, but John 1413 and 14 And whatsoever you shall ask in my name, that will I do that the Father may be glorified in the Son.

36. 23:20

    If you shall ask anything in my name, I will do it. When we speak in the name of someone, we speak with their authority. If someone comes in the name or as an as an ambassador, they speak in the name of royalty or whoever. They speak with their authority, with their message. So when we speak in the name, we speak on their behalf. Prayer in the name of Christ therefore means that he is the means of speaking to God.

37. 24:11

    This is not correct. Oh, yes, it is. I’m sorry. I’m viewing a different screen. And it’s. Yeah. Anyway, I won’t involve you in the technicalities. I just got confused by what was there. OK. It’s also the motivation. We’ve seen this, haven’t we? But that’s speaking in the name of God as I in the name of Christ.

38. 24:34

    He’s also the motivation, but he’s also, well, it can find what we should ask because it’s got to be something he wants or will need or or or requires, because it’s in his name.

39. 24:57

    We’ve got no better illustration of all of this, brothers and sisters, than in what the incense represents, because Christ is the incense. Remember what we said yesterday, that every part of the Tabernacle, every single item is Christ, It represents Christ. So also with the incense, it is Christ. How in Luke chapter one verse 10, it says and the whole multitude of the people were praying without at the time of incense.

40. 25:35

    So in other words, the people would pray at the time of incense. And the implication is this at the time that incense is wafting in through the Vale into the holiest people are praying, they have their individual prayers. Can you see the point of that? It’s saying that that their prayers are joining with that incense.

41. 26:09

    It’s being added to that incense. Now we’ve got that picture in the apocalypse. Come with me to Revelation chapter 5, Revelation 5 and verse 8. And when he had taken the book, the four beasts and four and 20 elders fell down before the land, every one of them sorry, having every one of them harps and golden vase or senses full of odors, incense, which are the prayers of the Saints. Now we know that that’s true from Psalm 141, that that incense represents prayers.

42. 26:50

    And so here are these individuals, each with their own censor, full of their own incense or prayers. Now look at chapter 8 and verse three. And another Angel came and stood at the altar, having a golden censor, and it was given unto him much incense, that he should offer it with the prayers of all the Saints upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the Saints, ascended up before God out of the angel’s hands. See, there’s that picture.

43. 27:42

    Incense is all our prayers joining or even being subsumed in Christ’s prayer of mediation, which he accomplished in his death. That’s what we’ve seen as the incense. Christ is the spirit of prayer,

44. 28:14

    so we join with Him in his name. He is the spirit of prayer. Now I haven’t time to look at the we can see that from the ingredients of prayer that that he is the incest, but we haven’t been able to look at that. But it’s there. It’s hidden there in the meanings of the names.

45. 28:37

    And what is that spirit, the Spirit of Christ? Christ is the Spirit of the whole of the Bible, isn’t he? All of God’s Word is all about Christ.

46. 28:52

    Even the Old Testament prophet sought to understand the message of the Spirit of Christ which was in them, says Peter in first of Peter one verse 11. He was the Word made flesh. He’s everything. He’s God’s purpose. It’s all there in the Word. It’s God’s mind expressed for us in one man. So the Word represents Christ.

47. 29:18

    It’s all about Him. He’s every part of that word. Now we see this correlation between God’s Word and the Lord Jesus Christ in two remarkable passages that help us in regard to prayer and his role in Hebrews chapter 4.

48. 29:35

    It is quite remarkable because we see a transition here, Hebrews chapter 4 and in verse 12. Now notice this. See what happens here verse 12. For the Word of God is quick and powerful and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrows, as a discerner of the thoughts and intents of the heart.

49. 30:12

    That’s what the Word of God can do and that says neither is there any creature that is not manifest in his side. All of a sudden the Word has become a him, a person, but all things are naked and open unto the eyes of him with whom we have to do so. The the Word of God is able to discern the thoughts and intents of the heart and it reveals us for who we are. It does that for us, but all of a sudden this has become a person.

50. 30:47

    Who is this person? Well, it says seeing being verse 40, that we have a great high priest that is passed into the heavens. Jesus, the Son of God. Let us hold past our profession. See that transition there. It’s the word of God which is able to do these things. It becomes a person that’s looking and doing That discerning is not just the Word, it’s the Word made flesh.

51. 31:20

    And He’s the one representative and He’s looking into our hearts. It becomes Him as a high priest. Now the same relationship between God’s Word and Christ’s role appears in Romans chapter 8. Come with me there to Romans 8 and in this chapter we know that that that Paul uses various expressions to describe the word of God in a person’s mind. He describes it as being it’s spiritually minded. In other words, it’s the Spirit of Christ in US or the Spirit of God verse 9, the Spirit of Christ. It’s even simply Christ in the mind or the Spirit in the mind. They’re all synonymous.

52. 32:20

    Ultimately, it is the word of God, but it’s the the word of God in Christ. It was, it was seen in Christ. It’s his spirit in us. It’s the spirit mind of Christ that leads us in our walk as God’s children. It causes us as His children to cry ABBA Father like He did.

53. 32:45

    It’s the Spirit of Sumption as it says in verse 15. Now this Spirit or Christ like thinking the word of gardeners does more because it operates as an intercessor in our minds, just like Hebrews 14 at 4:00. But just as that word in Hebrews 4 functions as a discerner of thoughts and intents of the heart, it then becomes the Lord Jesus Christ who does this in Romans chapter eight. Look at verse 26.

54. 33:23

    Likewise the Spirit, the mind of Christ or the Word of God also helps our infirmities. For we know not what we should pray for as we ought, but the Spirit word of well, mind of Christ makes itself, makes intercession for us with groanings which cannot be uttered. And he that searches the heart knows what is that mind of the Spirit, because he makes intercession for the Saints according to the will of God. So the Spirit that helps our infirmities is the same spirit word that was in Christ, who in his distress cried in the garden ever Father.

55. 34:19

    The word believed intercedes when we are distraught and unable to express the the the our feelings, the intents of the heart. These are the times, brothers and sisters, when tears or even inner groanings are prayers.

56. 34:51

    And he that searches the hearts hears, and he understands those prayers, for He is the discerner of the thoughts of the intents of the heart, and he knows the mind of the Spirit as it sees, because he experienced the same. He therefore has become a faithful high priest, touched with the feelings of our infirmities, and he makes intercession for the Saints according to the will of God. Can you see the transition that takes place Here is God’s word in our hearts doing this, and he is looking into those hearts. So there’s the place Christ in our hearts, He’s there, and that’s that word in US.

57. 35:39

    And he recognizes that word because he’s looking in that place and he recognizes it and he understands those grounds and those tears, and he’s able to intercede. He makes intercession. So Christ does more than simply understand our groanings and incapacities. He intercedes. As a mediator, He’s in charge of doing something about it. As an intercessor and mediator, He’s the judge. You see, a great change has taken place in heaven if you come with me to Philippians chapter 2. Our reading Philippians chapter 2 and we read verse 9 because the Son humbled himself to the Father’s will. It says, verse 9.

58. 36:53

    Wherefore God also hath highly exalted him, and given him a name which is above every name, that in the name of Jesus it should be in the name of Jesus every knee should bow of things in heaven, and things on earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord.

59. 37:26

    To the glory of the Father. The Lord Jesus Christ declared to the disciples, All power is given unto me in heaven and on earth. The apostle Peter says Jesus Christ, who has gone into heaven, and is on the right hand of God, angels and authorities and powers being made subject unto him. First to Peter 3, verse 32.

60. 37:52

    The Father has highly exalted Him over whatever except Himself, so that Christ rules over the angels. In fact, it says in Hebrews that the angels worship them. They Revere Him. They stand in awe of Him. He has jurisdiction over God’s affairs upon the earth. He not only rules in the heavens over the angels, He rules over the affairs upon the earth. Not only that, but He has control of Providence. Look at all of those passages that show that He’s in control and He’s also the judge of all humans seeing. He knows what is in man and He hears our prayers. We’ve already seen that.

61. 38:46

    And in Romans chapter 8, verse 27, and He acts on them as John 14, we’ve already seen that as well, but we’ll come back to that. The Father is still supreme, obviously, and he overseas the rulership of his Son as he prepares him, as it were, for his role as King over all the earth in the future. But it’s all to the glory of the Father, as Paul says in Philippians to him.

62. 39:19

    It’s in his name now. In Philippians, Paul says that God has given Christ a name or the name above every name and that name is Yahweh. And we we know many will know this, but his I’ll put it up on the screen, Isaiah 45. This is where Paul is citing from and this is what it says there, what Isaiah says, in fact it’s what God is saying.

63. 39:47

    God says, I have sworn by myself, and the word is gone out of my mouth in righteousness, and shall not return that unto me every knee shall bow, and every tongue shall swear. Surely shall one say in Yahweh have I righteousness and strength? Even to him shall men come, and all that are incest against him shall be ashamed.

64. 40:13

    In Yahweh shall all the seed of Israel be justified, and shall glory. Isaiah says, that is unto Yahweh himself that every knee bounce. Well, so does Paul. Because it’s in the name of Jesus Christ that they bear and confess unto Yahweh. It’s to the God’s glory. But He’s also given him that name.

65. 40:37

    And just as the Archangel Michael for the name of Yahweh in the Old Testament, Christ as God’s Son, He is now superior to all angels, including Michael, and he upholds that office as the name bearer. So Christ now is the representative of the Father. Now I want to show what that means. In the little time that we have lived in Genesis chapter 48 and here we have in Genesis 48, Jacob is calling upon God to bless Joseph and his two sons.

66. 41:24

    And he says in verse 15 and he blessed Joseph and said, God, Elohim, before whom my father’s Abraham and Isaac did walk, the Elohim which fed me all my lifelong and lifelong unto this day. Who is he speaking to?

67. 41:49

    Well, this is a prayer because he’s speaking unto God. He’s speaking to Elohim. So is that ale or an Angel that he’s speaking to? Well, we know because the very next verse, verse 16 says the Angel which redeemed me from all evil, bless the meds. So he’s speaking directly to an Angel, but he’s not speaking to that Angel as an entity in himself. I believe that it’s the Angel of the name, but he’s he’s speaking to a real entity that acts on God’s behalf. He’s the representative of Yahweh himself. Because this is how Elohim works. You see, Elohim is a corporate body, as it were. If we could put it into our expressions, it’s it’s, it’s, it’s God and his Son with all those entities. The whole corporate body is Elohim. God himself is called Elohim because of all those others that represented represent him.

68. 43:06

    And the Lord Jesus Christ is called Elohim. All are Elohim, but it all represents God. It all represents Him. As Brother Thomas says in phenerosis, the Mosaic and prophetic revelation concerning Deity is that there is one power multitudinously manifest, and that these manifestations constitute God. They are Him because they all represent Him.

69. 43:42

    Now look at these two statements of the Lord Jesus Christ. In John 15 verse 16 it says whatsoever you shall ask of the Father in My name, He may give it you. And then in chapter 14 and verse 14 it says, if you ask anything in My name, I will do it. So who’s going to do it?

70. 44:04

    This is highly confusing unless you understand manifestation and representation. Technically it is Christ that will do it because He’s in charge. He hears the prayers, He’s the one that speaks with the angels and organizers, our affairs under the oversight of the Father and is all to his, to Him because He represents the Father. He’s the one that’s actively involved under the Father’s care.

71. 44:46

    So God, Christ and the angels hear our prayers and respond to them in the name of Yahweh. So the question about prayers to Christ to me is a non issue. If we ever think that we should quietly have a little word with Christ because he understands us a little better than the Father, then we’ve got it wrong.

72. 45:13

    We don’t understand who Christ is. There’s been an age of struggle. The fact is that God was in Christ reconciling the world unto himself. God bigot a son in order to be related to our problem. He became related to humans through a son so that we might understand. He does understand us.

73. 45:43

    And Christ represented us to the Father, and now he’s highly exalted him and Christ represents him to us. I mean, he did so in his, in his mortality as well, because God was in him. But now he has that full authority and acts in his Father’s name. He is the name bearer. And being that name bearer and the mediator, Christ hears our prayers on God’s behalf.

74. 46:13

    Our prayers are still to the Father. We cannot separate Christ from the phone. It’s true they are separate entities, but the Father and the Son are one. I’ve run out of time so I can’t go to the passage that I wanted to in first of Timothy 6, but I’ll just briefly say this. This is the passage I’ll I’ll read it out to save time. Remember, it says there that at the appearing of the Lord Jesus Christ, which is in His time, He shall show who is the blessed and only.

75. 46:51

    For to take the King of Kings and Lord of Lords, who only has immortality, dwelling in the light which no man can approach. Unto you whom no man hath seen, nor can see, to whom the honour and power power everlasting. Amen. Now we use this passage to show the immortality of God, that He’s the source of immortality. No man can approach unto this one or he would die. But the context is that it’s Christ who will show these things.

76. 47:20

    And there’s a prayer at the end. To whom? The honour and power everlasting. Amen. Who’s the prayer to? Well, it’s ambiguous because the context is Christ, but he is the name bearer. He’s the representative of the Father. Now this is what Brother Mansfield says in making prayer powerful. We should combine the Father and Son in our prayers.

77. 47:50

    It is wrong to address the Father without the Son as it is to address the Son without the Father. There is a glorious unity between the Father and the Son that should not be sundered by worshippers on earth.

78. 48:06

    So there is a power in prayer, brothers and sisters, a wonderful power, and it is the Lord Jesus Christ because He’s brought us nigh unto God. And in him we have this access and He is listening into our prayers. He understands us, He sit, recognizes the Spirit, His Spirit in US, even if it’s just tears or groans.

79. 48:35

    And He knows and he discusses with the Father our needs, both spiritual and temporary, and he discusses it with the angels. You know there’s power in that, isn’t there? Brothers and sisters, you think about that. That place we go to in Christ, that they’re in heaven, is the whole of our family in heaven. They’re listening in and they’re involved with us in our needs, that all they’re listening in.

80. 49:06

    Christ is adjudicating on our behalf and helping us and talking with our heavenly Father about these things and directing the angels to intercede in our affairs.

81. 49:23

    And so far, the brothers and sisters, there is the power of God’s Word made flesh.