“Management theorist Russell Ackoff used to say that many of our problems are the result of being efficient at the wrong things. In one interview, he said, ‘The curious thing is the righter you do the wrong thing the wronger you become. If you’re doing the wrong thing and you make a mistake and correct it you become wronger. So it’s better to do the right thing wrong than the wrong thing right. Almost every major social problem that confronts us today is a consequence of trying to do the wrong things righter.’” [Reagan Rose, Redeeming Productivity, 114.]

That sounds right.  I think. 

What Ackoff and so many other productivity advocates are encouraging us to do is to learn how to prioritize what we do, and as Stephen Covey has said, Do First Things First.  What’s the most important thing to do?  Do that.  And then pick the next most important thing.  And so on.  Covey said, “The key is not to prioritize what’s on your schedule, but to schedule your priorities.”

In an interaction with a lawyer who was trying to trap Him in a theological error, Jesus addresses our priorities — how do we understand what is important in life, and even more, how are our actions and affections related to our quest for eternal life?  That was the lawyer’s original question, “what shall I do to gain eternal life?” (v. 25).  Jesus asked the lawyer, “What is written in the Law?”  And the lawyer provided a clear and biblical answer about the essence of the Mosaic Law (vv. 27, 29, though he still thought he could achieve eternal life on his own, v. 30).  Luke then illustrated those principles with a parable from Jesus (the Good Samaritan) and a brief interaction between Jesus and Martha.  That interaction addresses the priority of one’s relationship with God and gives us direction for how we live for and serve Him.

Loving God is the great priority of life.
Loving God equips us for every service in life.

What does the love and worship of G/d look like, and how does it relate to our service of Him?
As we look at this familiar story, let’s learn how to follow four principles of loving God…

1. The Priority of Discipleship (vv. 38-39)
2. The Temptation of Service (v. 40)
3. The Correction of the Heart (vv. 41-42a)
4. The Promise of Devotion (v. 42b)

Download the rest of this sermon on Luke 10:38-42.

“Christ in the Home of Martha and Mary” (Vermeer), Public domain, via WikiArt.

The audio will be posted on the GBC website by Tuesday.

Do you pray? Do you have intentional time in conversation with God each day?

If you don’t pray, or if your prayer life is less than you desire, is it because you don’t plan to pray?

When Jesus instructs His disciples about prayer in Matthew 6, He tells them to “go into your inner room, close your door and pray to your Father who is in secret…and when you are praying, do not use meaningless repetition as the Gentiles do…pray in this way…” (Mt. 6:6, 7, 9).

With those few words, Jesus exhorted the disciples to be purposeful (have a plan) for the place they would pray (a room that would afford them privacy) and for the words they would pray. They were not to repeat formulaic prayers that they had memorized either as children or as a liturgy, but that they were to use their own words in praying. And by avoiding repetitious prayers, they were also being attentive to their own needs and the needs of others around them.

There are two simple ways to cultivate this in your own life. First, have a plan for a time of day and a place where you will regularly pray. Where might you go that you can have a season of privacy from family members or co-workers or passersby so you can be undistracted in your prayers? Once you choose a place then make an appointment to be there on a daily/regular basis (you might even schedule the time into your calendar to help you remember).

Secondly, develop a means of remembering the kinds of things for which you are praying. You might consider these kinds of lists:

• A list of God’s attributes and character that help you praise Him
• A list of God’s provisions for which you can thank Him
• A list of personal needs (including areas of spiritual change that you desire for yourself)
• A list of needs for family members and close friends
• A list of needs for church members and ministries
• A list of missionaries and their needs
• A church directory that you can pray through over a number of weeks (perhaps taking one or two letters of the alphabet daily)
• A plan to realistically work through each of those lists (perhaps assigning one list, or part of a list, to a particular day of the week)

Prayer is hard work. And it is the result of purposeful planning. Plan to pray.

Rosaria Butterfield asks the question, “Christians have a powerful history of building schools and hospitals, of showing up during natural disasters to offer water and food and shelter and medicine. We have that history. But do we have the daily witness of Christian neighboring?” [my emphasis]

It’s tempting to answer that question, “Yes, of course…”  We are always inclined to justify our actions and assume the best about ourselves.  That was also the inclination of a particular religious man in Jesus’ day. When Jesus affirmed that the man had rightly understood that the essence of the Mosaic Law was to love both God and man, the man attempted to justify his apparent lack of love by asking the question, “who is my neighbor?” (Lk. 10:29) — as if to say, “I may not love everyone well, but I do love my neighbors well (I dare you to explain who a neighbor is).” 

And that led to one of the most well-known of Jesus’ stories — a story that is embraced and known and loved even by the world:  the story of the Good Samaritan.  I found more than 20 different artists who have painted their imagined interpretations of the scene; Rembrandt apparently loved the story and had five or more different paintings or sketches of the story. 

As we come to the story of the Good Samaritan (10:30-37), let’s remember that it is closely connected to the previous interaction between Jesus and the lawyer (10:25-29):  

When we love God, we will sacrificially love others.

The question for the lawyer, and us, is, “are there limitations on the extent of that love?  Are there some I don’t have to love?  Can I fail to love some and still be righteous (obedient to God)?

Let’s listen to the story with fresh ears, and then observe the lessons Jesus gives the lawyer (and us).

1. The Reason for the Story of the Good Samaritan (v. 29)
2. The Story of the Good Samaritan (vv. 30-35)
3. The Meaning and Implications of the Story of the Good Samaritan (vv. 36-37)

Download the rest of this sermon on Luke 10:29-37.

“The Good Samarian” (Rembrandt), Public domain, via Wikimedia Commons.

The audio will be posted on the GBC website by Tuesday.

John G. Paton was a missionary to the New Hebrides in the mid-1800s.  One of the greatest influences in his life was his father who after almost every meal would go to a “closet” where he would pray — 

“Though everything else in religion were by some unthinkable catastrophe to be swept out of memory, were blotted from my understanding, my soul would wander back to those early scenes, and shut itself up once again in that Sanctuary Closet, and, hearing still the echoes of those cries to God, would hurl back all doubt with the victorious appeal, ‘He walked with God, why may not I?’ (Autobiography, p. 8)

“How much my father’s prayers at this time impressed me I can never explain, nor could any stranger understand. When, on his knees and all of us kneeling around him in Family Worship, he poured out his whole soul with tears for the conversion of the Heathen world to the service of Jesus, and for every personal and domestic need, we all felt as if in the presence of the living Savior, and learned to know and love him as our Divine friend.” (Autobiography, p. 21)

Godly fathers emulate their heavenly Father.  And as imitators of Him, they give immeasurable blessings to their families.  One writer has well said, “The very heart of Christian nurture is this:  to bring the heart of the child to the heart of his Savior.” [Hendriksen]  He’s exactly right.  How will we do that, dad?

The passage before us today isn’t about fatherhood.  Or marriage.  Or anything directly related to family.  But as is often the case in Scripture, there are profound implications from this passage on many topics, including fatherhood.  These verses instruct us about the nature of eternal life — and some implications of eternal life and our salvation.   

When we love God, we will love our neighbors (even those in our homes).

The Law of God and salvation can be simplified into the principle of loving God — and from the overflow of loving God, also loving others.   As we come to this passage about eternal life, listen carefully to the Q&A on eternal life…

1. Two Questions About Eternal Life (vv. 25-26)

• “What can I do to have eternal life?” (v. 25)
• “What does the Bible say?” (v. 26)

2. Two Answers About Eternal Life (v. 27)

• Love God fully, and above all else (v. 27a)
• Love others lavishly because you love God (v. 27b)

3. Two Implications About Eternal Life (vv. 28-29)
4. Two Implications for Fathers

Download the rest of this sermon on Luke 10:25-29.

The audio will be posted on the GBC website by Tuesday.

“Joy in Serving Christ”
Luke 10:17-24
May 24, 2026

What gives you joy?  What stimulates you to be happy?

• When the children and grandchildren come over for the weekend.
• Enough rain and not too much sun (heat) in August to keep your yard alive.
• All green lights on 377 on your morning commute.
• One more diet coke in the fridge when you thought you had none left.
• When you tell a new friend your age, she argues with you that you are 10 years younger.
• Charles Schultz said, “Happiness is a warm puppy.” One day this week I looked out a window and saw Raye Jeanne sitting on a bench in our flower garden and next to her was our dog, Hugo, sitting tall, looking into her face, and her arm was around his neck, stroking his back.  Yah — warm puppies…

As you think about serving Christ, what makes you happy?  What makes you happy in teaching AWANA?  Or serving hospitality?  Or sharing the gospel?  Or teaching Sunday School?  Or setting up chairs?  Or…  Where do you find your joy in the ministry of the church?

Twice in Luke’s gospel we have seen Christ send out people on gospel and ministry ventures.  Both times He commissioned them with a task:  preach the message of the King and Kingdom and heal the sick (to authenticate the Kingdom message).  And when the 72 came back, they were filled with joy — they did it!  They were successful.  Jesus doesn’t deny their reason for joy, but He also reorients their joy from smaller joys to greater joys.  And the joy for the 72 informs us about what our joys should be as we serve Christ. 

Why are we joyful?  Why should we be joyful in our sacrificial service?  Luke 10 gives us a pattern for joy —

When serving Christ rejoice like Christ.

When serving Christ, find your joys where He tells you to find joy, and where He Himself finds joy.  While the commission of the 72 was a unique event, there are principles in that service that connect well to us, including how we think about our service.  Though there is hardship in ministry (v. 3), we must also see the joys of ministry.  As we think about our own ministry of Christ (whether it is at home or abroad, long-term or short-term), let’s cultivate three joys in our service.

1. Rejoice in Ministry Privileges (vv. 17-20)
2. Rejoice in Christ’s Joys (vv. 21-24)
3. Rejoice in Christ’s Blessing (vv. 23-24)

Download the rest of this sermon on Luke 10:17-24.

James Tissot, “He Sent them out Two by Two,” public domain.

The audio will be posted on the GBC website by Tuesday.

“Sent with the Gospel”
Luke 10:1-16
May 17, 2026

In 1786 a man named William was ordained for the pastorate and sent to a small church in the town of Moulton, England.  Both he and the church were very poor, and it took three jobs for William to support his family:  pastor, cobbler, and village teacher.

In his cobbler’s workshop, William made a large homemade map of the world and began collecting data on the world’s population.  This data was compiled into an 87-page book in 1791:  An Enquiry into the Obligations of Christians to use Means for the Conversion of Heathens, in which the religious state of the different nations of the world, the success of former undertakings, and the practicability of further undertakings, are considered.  This “‘little piece,’ as William called it, would become the manifesto of the modern missionary movement.” The man, of course, is William Carey and his passion for the salvation of the lost is seen throughout the document, but perhaps most boldly in his statement, “I question whether all are justified in staying here, while so many are perishing without means of grace in other lands.”

On May 31, 1792, Carey was asked to speak to a group of pastors from an association of 24 churches.  He chose as his text Isaiah 54:2-3 and in that sermon he uttered words that have stimulated the missions movement for the next 2-½ centuries:  “Expect great things; attempt great things.”  His meaning is clear — God is the provider of all and many great things, and on the basis of God’s provision, the believer is to attempt similarly great things that will bring honor and glory to the name of God.

Less than a year later, Carey and John Thomas and their families were on their way to India with the gospel.  All of them would die in India, never returning to England; Carey died 41 years later. 

What was the result of Carey’s ministry in India?  He either translated or directly oversaw and edited 41 partial or complete translations of the Bible.  He was instrumental in the planting of Lall Bazar Chapel in Calcutta in 1809 — a church that continues in ministry to this day, now under the name Carey Baptist Church.  During his ministry they oversaw the opening of over 100 schools for the Biblical education of Indians.  The man who had an elementary education was given a doctorate in linguistics and served as a Department Chairman of the Fort William College in Calcutta for 30 years (from 1801 until 1830).  He also was instrumental in the abolition of infanticide, abortion, slavery and sati in India.  And by the time of his death in 1834, there were 50 missionaries serving in 18 mission stations in India. 

Carey was a simple, common man who was used by God for remarkable purposes.  His life was marked by the simple statement made that sermon in 1792:  “expect great things; attempt great things.”

The question of who will go and serve God in ministry is an old one.  Think about Abraham, Moses, Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, Daniel, and the rest of the prophets.  And the Twelve apostles (“sent ones”), and Paul and Barnabas. And the 72 followers of Christ, which is the account from Luke in front of us today (Lk. 10:1-16). 

As we come to this passage we need to recognize that this was a unique event; the instructions and commissioning in this passage are for the 72 on that event.  It was a one-time commissioning.  However, the principles that Jesus gave in sending the 72 are fitting for us as well, as we think about ministry, missions, evangelism, and building the church.  This passage immediately follows the narrative of three almost-followers of Christ; it serves as a contrast, and it also gives us a picture of what it means to follow Christ.  What did Jesus command the 72 to do and how did they demonstrate that they were following Christ?

To follow Christ, serve Christ.

In this passage we learn how to follow Christ by carrying out six responsibilities of serving Christ.  The principles in this passage guide us as we think about missions and sending William and Natalyn overseas; it informs how we think about evangelizing our community, and it directs how we plan for the ministry of this church and use the gifted people God has given us.

1. Serve Christ by Submitting to His Authority (vv. 1-2)
2. Serve Christ by Conforming Your Expectations (v. 3)
3. Serve Christ by Recognizing the Urgency (v. 4)
4. Serve Christ by Trusting His Provision (vv. 5-8)
5. Serve Christ by Doing His Work (vv. 9-12)
6. Serve Christ by Declaring His Warning (vv. 13-16)

Download the rest of this sermon on Luke 10:1-16.

James Tissot, “He Sent them out Two by Two,” public domain.

The audio will be posted on the GBC website by Tuesday.

The fear of the Lord has two main emphases — a dread and terror of the judgment of God and an awe and reverential delight in God for His greatness.  The former is the experience of the unbeliever and the latter is the experience of the believer.  The former compels people to attempt to run away from God, while the latter compels people to be drawn to Him.
 
This concept of fearing God is common in Scripture, and particularly so in the book of Proverbs.  The fear of God is the theme of the book — “The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction” (1:7; cf. 9:10).
 
And as the theme of the book, Solomon also demonstrates many practical implications of fearing God.  What does the fear of God produce in God’s people (and what does lack of the fear of God produce)?  Solomon tells us:
 
Those who do not fear God will not be heard by Him, will not know Him, and will not have His knowledge or wisdom.
 
                  Then they will call on me, but I will not answer;
                  They will seek me diligently but they will not find me,
                  Because they hated knowledge
                  And did not choose the fear of the LORD. (1:28-29)
 
If (when) you are wise, you will fear God and gain the knowledge of Him and His ways.  Or said another way, the search for wisdom (v. 4) is the search for God and His delights — those who seek wisdom are really seeking God.
 
                  If you seek her [wisdom] as silver
                  And search for her as for hidden treasures;
                  Then you will discern the fear of the LORD
                  And discover the knowledge of God. (2:4-5)
 
Fearing God produces a hatred of sin and evil:  sins like pride, arrogance, evil behavior, and sinful speech.  To develop a hatred of sin, cultivate a fear of (attraction to) God.
 
                  The fear of the LORD is to hate evil;
                  Pride and arrogance and the evil way
                  And the perverted mouth, I hate. (8:13).
 
Fear of God leads to fulness of life — and often length of life.  Lack of delight in God leads to an emptiness of life — and often a brevity of life.  
 
                  The fear of the LORD prolongs life,
                  But the years of the wicked will be shortened. (10:27)
 
Fearing God will provide confidence in difficult days — a refuge and place of safety; it is the source of life so that the God-fearer will avoid ultimate death (and the temporal snares of deadly sin).  Fearing God keeps one from ruining his life with sin.
 
                  In the fear of the LORD there is strong confidence,
                  And his children will have refuge.
                  The fear of the LORD is a fountain of life,
                  That one may avoid the snares of death. (14:26-27)
 
Fear of God will give one contentment when he is poor by cultivating an awareness of the difficulties that often attend great wealth.  
 
                  Better is a little with the fear of the LORD
                  Than great treasure and turmoil with it. (15:16)

Fearing God teaches one to be wise — and humble.  He is content with humility and doesn’t desire to be honored. 
 
                  The fear of the LORD is the instruction for wisdom,
                  And before honor comes humility. (15:33)
 
The fear of God keeps one from sin; he delights more in God and His truth than in sin.
 
                  By lovingkindness and truth iniquity is atoned for,
                  And by the fear of the LORD one keeps away from evil. (16:6; cf. 3:7)
 
The fear of God produces life that is satisfying, contented, and restful, away from the consequences of a life of sin.
 
                  The fear of the LORD leads to life,
                  So that one may sleep satisfied, untouched by evil. (19:23)
 
Generally, a humble, God-fearing life will produce riches (enough to support one’s life), honor (as a God-fearing man), and life (because one avoids the complicating consequences of a sinful lifestyle).
 
                  The reward of humility and the fear of the LORD
                  Are riches, honor and life. (22:4)
 
Fear of God keeps one from envying the “easy life” of sinners.
 
                  Do not let your heart envy sinners,
                  But live in the fear of the LORD always. (23:17; cf. Ps. 37:1-11)
 
Fearing God reveals the entrapments of fearing man more than God; fearing and trusting God will produce safety from (and being exalted above) the traps of sin.
 
                  The fear of man brings a snare,
                  But he who trusts in the LORD will be exalted. (19:25)
 
So be wise (1:9; 9:10).  Fear the Lord.  And experience the joy of the blessings of fearing God.

“How to Be an Almost Follower of Christ”
Luke 9:57-62
May 10, 2026

There is a kind of follower of Christ who is not a follower of Christ. 

Consider the crowds that followed Jesus; on one occasion, after He taught of the necessity of believing solely in Him and the Spirit’s role in bringing them to faith and the Father’s call of all who believe, John says, “As a result of this many of His disciples withdrew and were not walking with Him anymore” (6:66).

Or consider the man who made the claim to Jesus that he had kept the entire Law — what more did he have to do to inherit eternal life?  When Jesus told him, “sell all that you possess and distribute it to the poor,” Luke tells us that “he became very sad, for he was extremely rich” (Lk. 18:22-23).

Or consider a more recent example, the atheist Anthony Flew who announced a few years before he died that he had become a theist.  A reporter for a Christian journal interviewed him: 

“Flew has had to assure former students that he does not now believe in revealed religion. ‘Even one of my daughters asked if this meant we were going to say grace at meals,’ he said. ‘The answer is no.’  Flew is also quick to point out that he is not a Christian. ‘I have become a deist like Thomas Jefferson.’… To make things perfectly clear, he told me: ‘I understand why Christians are excited, but if they think I am going to become a convert to Christ in the near future, they are very much mistaken.’  ‘Are you Paul on the road to Damascus?’ I asked him.  ‘Certainly not.’” 

Flew died in that unbelief.  There is a kind of follower who is not a follower of Christ.  And as Christ more actively makes His way to Jerusalem to die, He again challenges the crowds following Him to genuinely follow Him.  We summarize Luke 9:57–62 this way —

To follow Christ, give up anything (everything) to gain Him.

Following Christ is believing Christ.  And to believe Christ means we want Him more than we want anything else.  We will give up all to have Him (v. 23; Mt. 13:44-46).  Like the parable of the sower and the soils (8:4-15), this passage is not just a call to follow but a call to self-examination — what is the state of my following?  Am I following Christ according to His standards or according to my desires?  It’s common to presume that one is a follower of Christ when he is not; while Jesus and Luke make no comment about the responses of the three individuals in this passage, it is safe to assume that like the rich young ruler (18:22-23) these men did not actually trust and follow Christ.  In this passage we see three pathways to almost follow Christ (but not be a true follower of Christ)…

1. To Almost Follow Christ, Prioritize Comfort (v. 57-58)
2. To Almost Follow Christ, Prioritize Cash (vv. 59-60)
3. To Almost Follow Christ, Prioritize Communion (vv. 61-62)

Download the rest of this sermon on Luke 9:57-62.

Path at Azekah in Israel.

The audio will be posted on the GBC website by Tuesday.

“With His Eyes on Jerusalem”
Luke 9:”51-56
April 19, 2026

It seems inconceivable, but Jesus Christ, the Son of Man, the God-Man, God incarnate, was rejected by Israel when He came to be her Messiah and to provide redemption from sin.

• His message was rejected by Herod when Herod imprisoned and beheaded John the Baptist (3:20)
• He was rejected in His first sermon when the crowds wondered how “Joseph’s son” could preach in such a way (4:22), made Him unwelcome (4:24), and in a rage attempted to kill Him (4:28-29)
• When He forgave the lame man’s sins, the Scribes and Pharisees said He was a blasphemer (5:21)
• The Pharisees and scribes grumbled that He ate with Levi (tax collectors and sinners, 5:30)
• The Pharisees claimed He was a Sabbath law-breaker (6:2ff)
• The Pharisees and lawyers rejected John the Baptist and His message (7:30ff)
• The Pharisee Simon hated His compassion to a woman who was a “sinner” (7:39)
• The Gerasene people rejected Him after He healed “Legion” and asked Him to leave (8:37)
• The people rejected Him by calling Him a prophet, but not the Messiah (9:18-19)
• At the end of His Galilean ministry, Jesus called the people ashamed and unbelieving (9:26, 41)

And in the passage before us this morning, we see the expansion of Jesus’ ministry to those who were perceived to be “outside” true Israel.  The Galileans rejected Him, so He expanded His ministry to the Samaritans.  And they also rejected Him.  It’s a familiar story.  Christ was rejected.  Christ would be rejected still more.  And He will still be rejected today.  Yet, Christ was resolute in His commitment to go to the cross. 

He was resolute to go to the cross because it was all part of God’s eternal plan of redemption.  And that plan was filled with Christ’s compassion and gentleness with sinners.  He yearned (and yearns) to save sinners. 

The rejection of Christ reveals the compassion of Christ.

Christ’s rejection is good news for us because His rejection not only leads Him to the cross, but the cross was the eternal plan of the Triune Godhead.  So His rejection makes the way for our acceptance in salvation.   That acceptance is the ultimate manifestation of His compassion; in this passage we see four expressions of the compassion of Christ…

1. Christ’s Compassion for Sinners (v. 51)
2. Christ’s Compassion for His “Enemies” (vv. 52-53)
3. Christ’s Compassion for His Disciples (vv. 54-55)
4. Christ’s Compassion for the Unreached (v. 56)

Download the rest of this sermon on Luke 9:51-56.

Samaria from Mt. Gilboa.

The audio will be posted on the GBC website by Tuesday.

It’s hard to pray.  Sometimes we lack the discipline to pray.  Sometimes we forget to pray.  Or perhaps worse, we allow the pressures and burdens of less important but seemingly more urgent responsibilities push aside prayer.  At times prayer is inhibited because of sinful indulgences — and those indulgences become more precious to us than time with our gracious Father.  Or perhaps we are hurting or grieving so deeply that we do not know what to say in prayer. 

So we don’t pray.  But we are not alone.  The struggle with prayer is a long-lasting one.  The disciples watched and heard Christ pray and recognized they needed to learn to pray — so they asked Him, “Lord, Teach us to pray” (Lk. 11:1).  The Reformer, Martin Luther, also struggled to pray — and provided direction for us when we similarly struggle:

…when I feel that I have become cool or joyless in prayer because of other tasks or thoughts (for the flesh and the devil always impede and obstruct prayer), I take my little Psalter, hurry to my room, or, if it be the day and hour for it, to the church where a congregation is assembles and, as time permits, I say quietly to myself and word-for-word the Lord’s Prayer, Ten Commandments, the Creed, and if I have time, some words of Christ or of Paul, or some psalms, just as a child might do.

In that statement, Luther offered a three-fold antidote to prayerlessness:

• Be obedient to pray 
• Read Scripture to teach you how to pray
• Listen to (or read) the prayers of others to stimulate affections to pray

The same provisions are also given to us.  

As soon as you recognize the inclination not to pray, run to prayer and begin by repenting of your self-dependence and self-righteousness.  

Secondly, use the Bible to stimulate your prayers.  There are abundant examples of prayers in the Bible and there are many exhortations for what to pray for others.  As you read your Bible day-by-day keep a list of items to pray, or start with the list, “Prayer in the Bible” and expand it as you read your Bible. 

Finally, pray regularly with someone else to teach you to pray — including using the written prayers of those who have gone before us.  There are many outstanding books of prayers and they can be profound encouragements to our prayer life.  You might consider some of these that I have found helpful over the years (and you might keep some on your digital reader to use when you can’t sleep at night as well): 

• The Valley of Vision
• Into His Presence: Praying with the Puritans 
• Piercing Heaven: Prayers of the Puritans
• Fount of Heaven: Prayers of the Early Church
• Grace from Heaven: Prayers of the Reformation
• Joy of Heaven: Prayers of the Church
• Cloud of Witnesses: A Treasury of Prayers and Petitions through the Ages
• At the Throne of Grace: A Book of Prayers

The struggle to pray is common.  And God’s provision for teaching us to pray is also common and available.  Now we just need to use those resources He has given us.