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Matthäus 6,5-8

5 Und wenn ihr betet, sollt ihr nicht sein wie die Heuchler; denn sie lieben es, in den
Synagogen und an den Ecken der Straßen stehend zu beten, um sich den Menschen zu
zeigen. Wahrlich, ich sage euch, sie haben ihren Lohn <schon> empfangen. 6 Du aber,
wenn du betest, <so> geh in deine Kammer, und nachdem du deine Tür geschlossen
hast, bete zu deinem Vater, der im Verborgenen ist, und dein Vater, der im Verborgenen
sieht, wird es dir vergelten. 7 Wenn ihr aber betet, sollt ihr nicht plappern wie die <von
den> Nationen; denn sie meinen, um ihres vielen Redens willen erhört zu werden. 8 Seid
ihnen nun nicht gleich; denn euer Vater weiß, was ihr nötig habt, ehe ihr ihn bittet.

Prayer was a pillar of Jewish piety. Public prayer, said aloud in the morning, afternoon, and evening,
was common. At the set time of prayer, pious Jews would stop what they were doing and pray, some
discreetly, but others with pretentious display. Jesus did not condemn all public prayer, as indicated
by his own prayers in public (e.g., Matt. 14:19; 15:36). One’s internal motivation is the central
concern. Though public prayer has value, prayer completely away from public view allows a person (or
group) to focus more exclusively on God.

Pagans repeated the names of their gods or the same words over and over without thinking (cf. 1
Kings 18:26; Acts 19:34). Jesus is prohibiting mindless, mechanical repetition, not the earnest
repetition that flows from the imploring heart (Mark 14:39; 2 Cor. 12:8; cf. Ps. 136; Isa. 6:3).
1. Thessalonicher 5,16-18
16 Freut euch allezeit; 17 betet unablässig; 18 danksagt in allem, denn dies ist <der>
Wille Gottes in Christus Jesus für euch.

Joy in Paul’s letters is a basic mark of the Christian (Rom. 14:17) and a fruit of the Spirit (Gal. 5:22). It is
often associated with the firm hope of the Christian (e.g., Rom. 5:2–5; 12:12). “Pray without ceasing”
suggests a mental attitude of prayerfulness, continual personal fellowship with God, and
consciousness of being in his presence throughout each day. Christians are to be marked by
thanksgiving (Eph. 5:4, 20; Col. 2:7; Col. 3:15, 17; Col. 4:2). This probably refers to all of 1
Thessalonians 5:16–18.

1. Johannes 5,14-15
14 Und dies ist die Zuversicht, die wir zu ihm haben, dass, wenn wir etwas nach seinem
Willen bitten, er uns hört. 15 Und wenn wir wissen, dass er uns hört, um was irgend wir
bitten, <so> wissen wir, dass wir die Bitten haben, die wir von ihm erbeten haben.

To ask God “according to his will” does not mean that, before Christians can pray effectively, they
need somehow to discover God’s secret plans for the future (sometimes called his “hidden will” or
“will of decree”; cf. Deut. 29:29). Rather, it means they should ask according to what the Bible teaches
about God’s will for his people (sometimes called God’s “revealed will” or “will of precept”). If
Christians are praying in accordance with what pleases God as found in the teaching of Scripture, then
they are praying according to his will (cf. Matt. 6:10; Eph. 5:17).

To know that he hears us in whatever we ask is enough, because communion with God is the goal of
prayer. Human experience testifies that Christians do not always receive all the things they ask from
God, even things that seemingly accord with his revealed will (see note above). This verse must be
understood in light of other passages of Scripture which show that praying according to God’s will
includes the need to pray in faith (Matt. 21:22; James 1:6), with patience (Luke 18:1–8), in obedience
(Ps. 66:18; 1 Pet. 3:12), and in submission to God’s greater wisdom (Luke 22:42; Rom. 8:28; 1 Pet.

Markus 11,24
24 Darum sage ich euch: Alles, um was ihr betet und bittet – glaubt, dass ihr es
empfangt, und es wird euch werden.

God delights to “give good things to those who ask him” (Matt. 7:11) and is capable of granting any
prayer, though we must ask with godly motives (James 4:3) and according to God’s will (1 John 5:14).
“believe that you have received it, and it will be yours.” Those who trust God for the right things in the
right way can have confidence that God will “supply every need. . . according to his riches in glory in
Christ Jesus” (Phil. 4:19), knowing that he will work “all things together for good” and will “graciously
give us all things” (Rom. 8:28, 32). Some have misused this verse by telling people that if they pray for
physical healing (or for some other specific request) and if they just have enough faith, then they can
have confidence that God has already done (or will do) whatever they ask. But we must always have
the same perspective that Jesus had—that is, confidence in God’s power but also submission to his
will: “Father, all things are possible for you. . . Yet not what I will, but what you will” (Mark 14:36).
Hebräer 4,16
16 Lasst uns nun mit Freimütigkeit hinzutreten zu dem Thron der Gnade, damit wir
Barmherzigkeit empfangen und Gnade finden zu rechtzeitiger Hilfe.

“Draw near” (Gk. proserchomai, “approach, go to, draw near to”) is used consistently in Hebrews to
represent a person approaching God (Heb. 7:25; Heb. 10:1, 22; Heb. 11:6; Heb. 12:18, 22; cf. Ex. 16:9;
34:32; Lev. 9:5; Deut. 4:11), which is possible only when one’s sins are forgiven through the sacrificial
and intercessory ministry of a high priest (Heb. 7:25; Heb. 10:22). The encouragement to “draw near”
to God’s throne implies that Christians have the privilege of a personal relationship with God.
“Confidence” translates Greek parrēsia (“boldness,” “confidence,” “courage,” especially with
reference to speaking before someone of great rank or power; cf. Heb. 3:6; Heb. 10:19, 35). It
indicates that Christians may come before God and speak plainly and honestly (yet still with
appropriate reverence), without fear that they will incur shame or punishment by doing so. “throne of
grace.” God the Father, with Jesus at his right hand (Heb. 8:1; Heb. 12:2; cf. Heb. 1:8), graciously
dispenses help from heaven to those who need forgiveness and strength in temptation.
Philipper 4,6-7
6 Seid um nichts besorgt, sondern in allem lasst durch Gebet und Flehen mit
Danksagung eure Anliegen vor Gott kundwerden; 7 und der Friede Gottes, der allen
Verstand übersteigt, wird eure Herzen und euren Sinn bewahren in Christus Jesus.

Paul echoes Jesus’ teaching in the Sermon on the Mount (see Matt. 6:25–34) that believers are not to
be anxious but are to entrust themselves into the hands of their loving heavenly Father, whose peace
will guard them in Christ Jesus. Paul’s use of “guard” may reflect his own imprisonment or the status
of Philippi as a Roman colony with a military garrison. In either case, it is not Roman soldiers who
guard believers—it is the peace of God Almighty. Because God is sovereign and in control, Christians
can entrust all their difficulties to him, who rules over all creation and who is wise and loving in all his
ways (Rom. 8:31–39). An attitude of thanksgiving contributes directly to this inward peace.

Matthäus 6,9-13
9 Betet ihr nun so: Unser Vater, der <du bist> in den Himmeln, geheiligt werde dein
Name; 10 dein Reich komme; dein Wille geschehe, wie im Himmel, so auch auf <der>
Erde. 11 Unser nötiges Brot gib uns heute; 12 und vergib uns unsere Schuld, wie auch
wir unseren Schuldigern vergeben; 13 und führe uns nicht in Versuchung, sondern
errette uns von dem Bösen. –

Jesus gives his disciples an example to follow when praying. The prayer has a beginning invocation and
six petitions that give proper priorities. The first three petitions focus on the preeminence of God
while the final three focus on personal needs in a community context.

“Father” (Gk. patēr, “father”) would have been “Abba” in Aramaic, the everyday language spoken by
Jesus (cf. Mark 14:36; Rom. 8:15; Gal. 4:6). It was the word used by Jewish children for their earthly
fathers. However, since the term in both Aramaic and Greek was also used by adults to address their
fathers, the claim that “Abba” meant “Daddy” is misleading and runs the risk of irreverence.
Nevertheless, the idea of praying to God as “Our Father” conveys the authority, warmth, and intimacy
of a loving father’s care, while in heaven reminds believers of God’s sovereign rule over all things. The
theme of “heavenly Father” is found throughout the Old Testament (Deut. 14:1; 32:6; Ps. 103:13; Jer.
3:4; 31:9; Hos. 11:1). Jesus’ disciples are invited into the intimacy of God the Son with his Father. The
concern of this first petition is that God’s name would be hallowed—that God would be treated with
the highest honor and set apart as holy.
Epheser 6,17-18
17 Nehmt auch den Helm des Heils und das Schwert des Geistes, das Gottes Wort ist, 18
zu aller Zeit betend mit allem Gebet und Flehen in <dem> Geist, und hierzu wachend in
allem Anhalten und Flehen für alle Heiligen

The weapons for warfare are spiritual because they are rooted in prayer, which is the Christian’s most
powerful resource. Prayer is to permeate believers’ lives as a universal practice, as seen by the use of
“all” four times in this verse: “at all times”. . . “with all prayer”. . . “with all perseverance”. . . “for all
the saints”. Prayer in the Spirit is a form of worship (John 4:23–24) enabled by the Spirit of God, who
intercedes on behalf of the person who prays (Rom. 8:26–27).
Jakobus 5,16
16 Bekennt nun einander die Sünden und betet füreinander, damit ihr geheilt werdet;
<das> inbrünstige Gebet eines Gerechten vermag viel.

Sometimes confession in the community is needed before healing can take place, since sin may be the
cause of the illness (cf. 1 Cor. 11:29–30). Pray for one another is directed to all the readers of James’s
letter and indicates that he did not expect prayer for healing to be limited to the elders (James 5:14).
The righteous will have great power in prayer, as God grants their requests.
1. Timotheus 2,1
1 Ich ermahne nun vor <allen Dingen>, dass Flehen, Gebete, Fürbitten, Danksagungen
getan werden für alle Menschen,

Paul turns to expounding in specific terms what true gospel living (1 Tim. 1:5) should look like. He calls
for prayer and he addresses hindrances to prayer (1 Tim. 2:1–15). In describing life that properly
emerges from the gospel, Paul first mentions prayer for the salvation of all people. This also leads to a
discussion of godly living and appropriate behavior in corporate worship, particularly unity, modesty,
and proper submission. Paul’s point is not to list all the ways to pray but to pile up various terms in
reference to prayer for their cumulative impact. This is a call for all sorts of prayer for all sorts of

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