Intercessory Prayer: How God Can Use Your Prayers to Move Heaven and Earth (Large Print 16pt)

by Dutch Sheets

  For example, I do not favor abortion, but I cannot escape the effects, though they may be indirect, of God's judgments on this nation due to this tragic holocaust. If God brings drought or inclement weather that affects our crops, I too, will pay higher prices. As He turns us over to our degraded and perverted desires, accidents and illnesses increase, which raise my insurance rates, also. If the judgment happens to be war, I, too, pay for it in higher taxes and share in the grief of lost American lives. Numerous other examples could be given.

  Although we may not like it, none can live as an island. Though we as believers can enjoy a certain degree of protection from these judgments-God might increase my prosperity to help me pay higher prices or taxes, for example-there is no way to totally avoid the principle of shared responsibility.

  The Corporate Dealings of God

  Having given the reason, I want to validate it by listing several ways in which God dealt with cities or regions in Scripture on a corporate level:

  1. Cities were addressed or prophesied to: Jonah 1:2; Nahum 3:1; Micah 6:9; Revelation 2 and 3.

  2. Cities and nations were judged: Nineveh, Sodom, Gomorrah, Tyre, Sidon, Bethsaida, Capernaum, Jericho, Jerusalem, and others. The nation Israel was judged as a whole on many occasions in Scripture, as were other nations.

  3. Cities and nations were forgiven or spared judgment: Nineveh; Sodom could have been, had there been enough righteous people; the nation Israel was forgiven as a whole, as were others.

  4. Cities and nations had divine purposes or callings: Israel, Jerusalem, the seven cities of refuge, and many others.

  5. Cities were spoken of as being kept or preserved by God: Psalm 127:1.

  6. Cities and nations had principalities ruling them: Tyre (see Ezek. 28:12); Persia (see Dan. 10:13); Ephesus (see Acts 19:28); Pergamum (see Rev. 2:12).

  7. People groups have a corporate righteousness or sin level: Any nation (see Prov. 14:34); Sodom and Gomorrah (see Gen. 18:20-2 1); the Amorites (see Gen. 15:16).

  8. Cities have a corporate faith or unbelief level: Nazareth (see Mark 6:5-6).

  9. Cities have a corporate peace or welfare (see Jer. 29:7).

  10. Cities can have revival: Nineveh (see Jon. 3:5-10).

  11. Cities can miss revival: Jerusalem (see Luke 19:41-44).

  I gave this entire list and the preceding explanation primarily to substantiate one thing: God deals with people as groups, not just as individuals. This fact is what also substantiates our intercession for people as groups.

  Abraham successfully interceded for a city (see Gen. 18:22-33); Moses interceded for a nation (see Exod. 32:9-14). Exiles from Jerusalem were told to intercede for the cities they now lived in (see Jer. 29:7). We are told in 2 Chronicles 7:14 that our prayers and lifestyles can cause healing for a nation. Ecclesiastes 9:15 and Proverbs 21:22 inform us that wisdom can deliver a city and bring down strongholds.

  Without question, God is releasing an anointing to lay siege to cities and nations to take them for Him! He is equipping us to "spy out" the enemy's plans and strongholds, "ambushing" him in the spirit. We are the Melchizedek order of priesthood prophesied in Psalm 110. We're a priestly army, stretching forth the scepter of our conquering hero, ruling in the midst of our enemies. Come on, join us!

  For those who are serious about city taking, Peter Wagner's book Breaking Strongholds in Your City contains a wealth of information. In it, Victor Lorenzo tells of the three-year plan to evangelize the city of Resistencia, Argentina. One of the key elements of the effort was the spiritual mapping of the city by Lorenzo. Through this mapping he discovered four spiritual powers influencing the city. Lorenzo tells of praying to tear down these powers and the ensuing results:

  The next day our team went out to the plaza with the pastors of the Resistencia churches, a group of trained intercessors and Cindy Jacobs. We battled fiercely against the invisible powers over the city for four hours. We attacked them in what we sensed was their hierarchical order, from bottom to top. First came Pombero, then Curupi, then San La Muerte, then spirit of Freemasonry, then Queen of Heaven, then the Python spirit whom we suspected functioned as the coordinator of all the forces of evil in the city. When we finished, an almost tangible sense of peace and freedom came over all who had participated. We were confident that this first battle had been won and that the city could be claimed for the Lord.

  After this, the church in Resistencia was ready for full-scale evangelization. Unbelievers began to respond to the gospel as never before. As a result of our three-year outreach, church attendance increased by 102 percent. The effect was felt in all social strata of the city. We could undertake community projects such as providing drinking water for the poor. The public image of the evangelical church improved greatly by gaining respect and approval from political and social leaders. We were invited to use the media to spread our message. The spiritual warfare and mapping we were able to do opened new doors in Resistencia for evangelism, social improvement and reaping of the spiritual harvest.14

  That is the watchman anointing! We can impact our cities and nations through intercession. We can lay siege to them, taking them for God. Strongholds of darkness can become strongholds of light.

  Cities Transformed

  Canaan, a cursed land (see Gen. 9:25) became the Promised Land of blessing.

  Jerusalem, once a stronghold of evil giants, became the city of peace.

  Seven cities, once ruled by idolaters and wicked giants, became cities of refuge where people who had accidentally taken a life fled for safety and protection. Hebron, the most famous of the seven, was formerly called Kiriath-Arba, which means the city of Arba. Arba was the greatest of the Anakim, or giants (see Josh. 14:15). Hebron, its new name, means "association, friendship, fellowship, communion."" Fittingly, Abraham, the friend of God, is buried there. Caleb, a man of faith and courage, was used to transform the stronghold of the greatest giant to a place where people ran to find safety and sweet fellowship or communion with God. This can happen to our cities!

  Also, as a city of refuge, Hebron was a picture or type of Christ. One who killed accidentally could find safety in one of two places: in a city of refuge (for long-term protection) or holding on to the horns of the altar in the Holy Place (for short-term protection).

  In Hebrews 6:18, the Lord draws from both of these pictures in one phrase: "In order that by two unchangeable things, in which it is impossible for God to lie, we may have strong encouragement, we who have fled for refuge in laying hold of the hope set before us" (emphasis added). Interestingly, individuals who were there for safety had to remain in a city of refuge until the death of the current high priest (see Num. 35:28), after which they were free to go safely. What a picture of our great High Priest who died so that we could go free from judgment and penalty.

  My point for this story, other than just to enjoy a beautiful picture of Jesus, is to demonstrate that a former stronghold of giants was transformed into such a place of protection, refuge and fellowship with God that it became a picture of Christ Himself.

  Can God do this again today? Can our cities and nations be so thoroughly transformed? Yes, unless God has changed in the last 3,000 years! That is, if He can find some Calebs. . . . If He can find some giant killers. . . . If He can find some "We're well able" attitudes.

  He is asking us, as He did Ezekiel, to look on the dry bones of our nation-the men and women, the young and old, the rich and poor, the hurting and those who think they're healthy-and answer the same question he asked the prophet: "Can these bones live?" I say they can. What do you say?

  Are You Ready?

  We need to be like Sam and Jed. Hearing that a $5,000 bounty had been offered for the capture or killing of wolves, they became bounty hunters. Waking up one night, Sam saw that they were surrounded by 50 pairs of gleaming eyes-ravenous wolves licking hungry chops. "Jed, wake up," he whispered to his sleeping partner. "We're rich!""

  We need to see the multitude of unbelievers around us, not as threat
s, but as opportunities. Our task would be overwhelming were it not for the fact that we are relying on God's strength and ability, not ours. Though a host should encamp against us, we can still be confident (see Ps. 27:3). Gideon's 300 were more than enough to defeat 135,000 with God on their side. If He is for us, who can successfully be against us (see Rom. 8:31)?

  Let's do it! Let's let God arise and His enemies be scattered. Let's fill our bag with the stones of victory and run to meet Goliath. Let's take Kiriath-Arba. Let's run through some troops and leap over some walls.

  Let's demonstrate the awesomeness of our God. Let's growl! Let's roar! Let's let Jesus live through us.

  He is ready-are you?

  Are you ready to walk in your calling as an intercessor? . . . To re-present Jesus as the reconciler and the warrior? . . . To distribute His benefits and victory? . . . To meet, to carry away, to set boundaries?

  Are you ready to birth, to liberate, to strike the mark? . . . To fill some bowls, to make some declarations, to watch and pray?

  Are you ready?

  Remember: "Life is fragile, handle with PAGA!"

  Questions for Reflection

  1. Can you summarize the four conclusions drawn from Ephesians 6:18, 1 Peter 5:8 and 2 Corinthians 2:11? Using the verses themselves, give reasons for these conclusions.

  2. Describe the functions and responsibilities of Old Testament watchmen. How do they symbolize watching intercession?

  3. Where is the first usage of the Hebrew word for "watchman" in the Scriptures? What significant insight can be drawn from this?

  4. Based on the definitions and usages of the three words for "watchman," can you give some summary statements about the defensive aspect of the watchman anointing? How can you apply this to your family? . . . Pastor? . . . Church?

  5. Describe the offensive aspect of the watchman anointing. Can you relate it to intercession for an individual? . . . How about a city?

  6. Can you give the reason God deals with groups of people, not just with individuals? List three or four biblical examples.

  7. Think of ways you and your prayer group can lay siege to your city. Do it!

  DISCUSSION LEADER'S GUIDE

  The purpose of this book is to ignite and empower the prayer lives of those who read it. As the group grows in faith and unity, you may want to implement some of the prayer tactics mentioned in the book, such as using prayer cloths, prayer-walking and engaging in spiritual warfare for each other.

  As a leader, it is important to be sensitive to the maturity level of the group. It is also important that you do not impose your beliefs on those who differ in the way they worship the Lord.

  The optimum-sized discussion group is 10 to 15 people. A smaller group can make continuity a problem when too few members attend. A larger group will require strong leadership skills to create a sense of belonging and meaningful participation for each person.

  If you are leading a group that already meets regularly, such as a Sunday School class or weekly home group, decide how many weeks to spend on the series. Be sure to plan for any holidays that may occur during your scheduled meetings.

  Use creativity. This book's 14 chapters will fit a regular 13week quarter if a couple of chapters are paired to provide time for personal sharing.

  The first session would provide a perfect time for an open forum to create a sense of unity as you begin the series. A time for introduction followed by nonthreatening questions is often helpful for building close ties within the group. Chapter 1 can be used as the introduction. Consider one or more of the following questions:

  1. Are you satisfied with your prayer life? If not, where are you struggling?

  2. Why do you think prayer is such a lacking discipline in the Body of Christ?

  3. What do you hope to gain from studying this book?

  4. After reading chapter 1, do you think we should pray only once or do you think we need to be persistent? Why?

  5. If you could ask God one question about prayer, what would it be?

  Such questions will create a sense of identity among the class members and help them to discover their similarities.

  Many individual questions may arise that will significantly contribute to the group's understanding of the subject. Group members should be encouraged to maintain lists of their questions. Suggest that they be submitted anonymously and combine them together to eliminate repetition. Many questions may be answered by the time the series reaches its conclusion. It is, therefore, a good idea to wait until your last session to discuss them.

  Enlist a co-leader to assist with calling class members to remind them of meeting dates, times and places. Your co-leader can also make arrangements for refreshments and child care.

  People will have a greater appreciation for their books if they are responsible for paying for them. They will also be more apt to finish the course if they have invested in their own materials.

  Be sure to have several extra Bibles available. The Living Bible is often helpful for people who have little or no Bible background; however, it is important to explain that the NASB differs considerably and will be the main version used in this book.

  Be aware of the basic principles for group dynamics, such as:

  1. Arrange seating in a semicircle with the leader included rather than standing in front. This setting invites participation.

  2. Create a discussion-friendly atmosphere. The following tips are helpful for guiding discussions:

  a. Receive statements from group members without judgmentalism, even if you disagree with them. If they are clearly unbiblical or unfair, you can ask questions that clarify the issue; but outright rejection of comments will stifle open participation.

  b. If a question or comment deviates from the subject, either suggest that it be dealt with at another time or ask the group if they want to pursue the new issue now.

  c. If one person monopolizes the discussion, direct a few questions specifically to someone else. Or, tactfully interrupt the dominator by saying, "Excuse me, that's a good thought, and I wonder what the rest of us think about that." Talk with the person privately and enlist that person's help in drawing others into the discussion.

  d. Make it easy and comfortable for everyone to share or ask questions, but don't insist that anyone do so. Reluctant participants can warm to the idea of sharing by being asked to read a passage from the book. Pair a shy person with someone else for a discussion apart from the main group, and ask reluctant participants to write down a comment to be shared with the larger group.

  e. If someone asks you a question and you don't know the answer, admit it and move on. If the question calls for insight from personal experience, invite others to comment on it; however, be careful that this sharing is limited. If it requires special knowledge, offer to look for an answer in the library or from a theologian or minister, and report your findings later.

  3. Guard against rescuing. The purpose of this group is to learn to pray for others, not fix them. This doesn't mean that poignant moments won't come up or unhappy problems won't be shared, but the group is for sharing and prayer-not fixing others. The leader should be open and honest about wanting to grow with the group instead of coming across as an authority about the subject.

  4. Start and stop on time, according to the schedule agreed upon before the series begins. This is especially important for those who have to hire a baby-sitter or arise early for work the next morning.

  5. During each session, lead group members in discussing the questions and exercises at the end of each chapter. If you have more than 8 or 10 class members, consider dividing into small groups, then invite each group to share one or two insights with the larger group.

  6. Be sensitive. Some people may feel comfortable praying for others, but don't force those who don't. It is necessary to set aside a time either at the beginning or end of the meeting to pray for those in need.

  7. Encourage members of the group to pray daily for each other. This will perpetuate a
sense of unity and love.

  8. As a leader, pray regularly for the sessions and the participants, asking the Holy Spirit to hover over each person throughout the week. The Lord will honor your willingness to guide His people toward a more intimate relationship with Him.

  ENDNOTES

  Chapter One: The Question Is . . .

  1. John L. Mason, An Enemy Called Average (Tulsa, OK: Harrison House, 1990), p. 20.

  2. Craig Brian Larson,IllustrationsforPreachingandTeaching(Grand Rapids, MI: Baker Books, 1993), p. 128.

  3. Ibid., p. 75.

  Chapter Two: The Necessity of Prayer

  1. Paul E. Billheimer, Destined fortheThrone (Fort Washington, PA: Christian Literature Crusade, 1975), p. 51.

  2. Ibid.

  3. James Strong, The New Strong's Exhaustive Concordance of the Bible (Nashville, TN: Thomas Nelson Publishers, 1990), ref no. 120.

  4. William Wilson, Old Testament Word Studies (Grand Rapids, MI: Kregel Publications, 1978), p. 236.

  5. The Consolidated Webster Encyclopedic Dictionary (Chicago: Consolidated Book Publishers, 1954), p. 615.

  6. Ibid.

  7. Spiros Zodhiates, Hebrew-Greek Key Study BibleNew American Standard (Chattanooga, TN: AMG Publishers, 1984; revised edition, 1990), p. 1768.

  8. Strong, The New Strong's Exhaustive Concordance, ref. no. 1819.

  9. R Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980; Grand Rapids: William B. Eerdmans Publishing Co., revised edition, 1991), p. 426.

  10. Zodhiates, Hebrew-Greek Key Study Bible, p. 1826.

  11. Andrew Murray, The Ministry of Intercessory Prayer (Minneapolis, MN: Bethany House Publishers, 1981), pp. 22-23.