The Teaching of Christ Concerning the Holy Spirit

This post continues the series on “The Holy Spirit in the Gospels.” We have just concluded looking at how the Spirit impacted the ministry of Christ, so we must now turn our attention to what our Lord Jesus spoke of this Helper, Comforter, and Counselor. We remind ourselves that before Christ left this earth, He offered the disciples several words of encouragement about the coming Spirit. This post will provide an introduction to the next section of the overall paper, and will foreshadow what is to come.


The Teaching of Christ Concerning the Holy Spirit

The Gospels record Christ teaching about the Spirit in a variety of different ways. As Jesus lived in the Spirit and the Spirit was active in Jesus’ life and ministry, Jesus knew that He must prepare His disciples for his departure. Speaking to the disciples and people of that time, and with future believers in mind, the Gospels record Jesus speaking at lengths about the Spirit: who He is, what He will do, how He will come, why He will come, and when He will come. Jesus taught what it means to live in the Spirit, which includes: the Spirit will indwell them (John 14:17), blasphemy against the Spirit is unpardonable (Matt 12:31-32; Mark 3:29-30; Luke 12:10), the Spirit will guide them into all truth (John 16:12-15), and provide wisdom and words (Matt 10:20; Mark 13:11; John 14:15-16; 16:16). As Jesus ministered in the Spirit, it was important that they knew what it meant to minister in the Spirit, such as: Jesus promised the Spirit to the disciples and all who believe (Matt 10:20; Mark 13:11; Luke 11:13; 12:12; John 7:37-39; 14:15-17, 26), the Sprit would empower, teach and guide believers to preach the Gospel (Matt 28:19; Luke 24:48-49; John 14:26; 15:2-27; 16:13-15; 20:22), open their minds to being born in the Spirit (John 3:5-6, 8). Finally, Jesus knew that in order to live and minister in the Spirit, they must know the Spirit is worthy of worship since He is God, and the Spirit would facilitate true worship to the Father (John 4:23-24). Jesus said it was better that He go and the Spirit would come (John 16:7) since the Spirit is the “Counselor” (John 14:16, 26; 15:26; 16:7) so that the Spirit would remind the believer of the words of Christ and have communion with the Godhead (John 4:23-24).


Jesus Christ’s Baptism and the Holy Spirit

Throughout Scripture, we see various references to the Holy Spirit in different circumstances appearing in different forms. In this post, as our focus is only in the Gospels, we look at the baptism story of Jesus and how the Spirit was involved in it. The next post will examine what happens after the baptism.

Jesus Christ’s Baptism and the Holy Spirit

“John the Baptist’s announcement of Jesus’ ministry also highlights the place of the Holy Spirit.”[1] John the Baptist emphasized that his baptism was with water, but the Messiah would baptize with the Holy Spirit (Mark 1:8) and attributes the Messiah with the giving of the Spirit.[2] “The Spirit is present in dramatic form from the very beginning of Jesus’ public ministry, when there was a perceivable coming of the Holy Spirit upon him at his baptism (Matt 3:16-17; Mark 1:10-11; Luke 3:21-22; John 1:32-34). John makes clear that John the Baptist also saw the Spirit and bore witness to the fact.”[3] All four Gospels record this momentous event that signaled the start of his public ministry and confirm Jesus as God the Father’s Messiah at His baptism. “The purpose of the baptism was to anoint Jesus with the Spirit and to authenticate Him by the Father for beginning His ministry. Each Person of the Godhead was involved in the activity of the Son on earth, including His baptism.”[4] As the Spirit descended on Christ as a dove and remained on Him, this identified Jesus as the Messiah to John the Baptist. John the Baptist made mention of the Spirit “remaining” on Jesus (John 1:32-33) twice, which is important as it describes the Spirit’s relationship to Jesus because permanence is implied.[5]

Furthermore, these narratives contrasts John the Baptist’s baptizing activity with the Christ, who will baptize with the Holy Spirit (Matt 3:11; Luke 3:16; Mark 1:8; John 1:33).[6] Only a divine Person could baptize with the Holy Spirit, so that John not only spoke of the might of Jesus, but of His deity.


[1] Erickson, Christian Theology, 793.

[2] Ibid.

[3] Ibid, 794.

[4] J. A. Martin, “Luke,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 212.

[5] W. Hall Harris, “A Theology of John’s Writings,” in A Biblical Theology of the New Testament, ed. Roy B. Zuck, (Chicago: Moody Press, 1994), 197.

[6] C. Zoccali, “Spiritual Gifts.”

The Work of the Spirit in the Conception of Christ

As we continue to look at the work of the Holy Spirit in the life of Jesus, today we start with the conception of Christ and how the Spirit was involved in that event.


Jesus Christ Conceived by the Holy Spirit

The very beginning of Jesus’ incarnate existence was a work of the Holy Spirit as described in the conception narrative (Matt 1:18, 20; Luke 1:35).[1] “The one great generating act of the Holy Spirit occurred when He brought the humanity of Christ into being…. The Spirit caused the humanity of Christ to originate and that is His act of generation.”[2] Luke’s narratives of the births of John the Baptist and Jesus contain many references to the Spirit’s work (Luke 1:15, 35, 41, 67, 80; 2:25–26). Luke details the inspired Spirit filled statements of Elizabeth, Zechariah, and Simeon (Luke 1:41-42, 67; 2:25-28). Both, Luke and Matthew, emphasize the Spirit’s role in the virgin conception of Jesus (Matt 1:20; Luke 1:35). Jesus is proclaimed to be the fulfillment of the Davidic messianic hope (Matt 3:17; Luke 1:31–33; John 1:34; see also Mark 8:27–30; Matt 16:13–16; Luke 9:18–21), and will be the agent of Israel’s promised deliverance and restoration (Mark 1:15; Matt 1:21; Luke 1:67–79; 2:30–32).[3]

[1] Millard J. Erickson, Christian Theology, 3rd ed, (Grand Rapids: Baker Academic, 2013), 793.

[2] Lewis Sperry Chafer, Systematic Theology, vol. 6 (Grand Rapids: Kregel Publications, 1993), 33.

[3] C. Zoccali, “Spiritual Gifts”, in The Lexham Bible Dictionary, ed. J.D. Barry et al., (Bellingham, WA: Lexham Press, 2014), under sec., “Gospel Accounts,” Logos Bible Software.

The Holy Spirit’s Work During the Ministry of Christ – An Intro

As we look deeper into the ministry of the Holy Spirit that is described in the Gospels, this post provides a brief introduction into how the Spirit was involved in the life and ministry of Jesus Christ. We will look further into what Christ said and taught about the Spirit in future posts but we first will examine how the Spirit was involved in the conception and baptism of Jesus, as well as how He empowered Jesus. The life of Christ is an example of the powerful presence of living in the Spirit and prompts the modern believer to live with that dependence.

The Holy Spirit’s Work During the Ministry of Christ

“From the moment of his conception Jesus Christ was empowered by the Holy Spirit. Christ’s possession of the Holy Spirit was demonstrated publicly at several points in his ministry. After his resurrection the Holy Spirit demonstrated him to be the Son of God.”[1] Luke portrays the Holy Spirit as active in initiating and empowering the life and ministry of Jesus.[2] While the Spirit was active from the start of Jesus’ life (John 1:32), the Spirit’s full work was to begin at the consummation of Jesus’ own ministry (John 7:37–39). The Spirit brings life (John 3:1–8), a life of the highest quality (John 10:10), and leads believers in the way of truth (John 16:13).[3] Jesus’ life exhibits the pervasive and powerful presence and activity of the Spirit. Both the prediction and the record of Jesus’s birth point to a special working of the Spirit.[4]

[1] Martin Manser, “Holy Spirit,” Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies, (London: Martin Manser, 2009), under chap. 3, sec., “3269 Holy Spirit, in the life of Jesus Christ,” Logos Bible Software.

[2] D. S. Huffman, “Luke, Gospel of,” in The Lexham Bible Dictionary, ed. J.D. Barry et al., (Bellingham, WA: Lexham Press, 2014), under sec., “The Holy Spirit,” Logos Bible Software.

[3] J. E. White, “John,” in Holman Concise Bible Commentary, ed. D. S. Dockery, (Nashville: Broadman & Holman Publishers, 1998), 491.

[4] Millard J. Erickson, Christian Theology, 3rd ed, (Grand Rapids: Baker Academic, 2013), 793.

Prayer: A weapon in this spiritual war

I wrote this paper for a Trinitarian class as a final project for the semester. It was written as Christmas approached and our new baby girl was less than a month old. Having a child causes a person to do much reflection, as well as much praying. I prayed a lot for grace and help to be a new dad. I prayed so often just to know what to do with this child. A child we had waited so long for, yet as she cried, we were left scratching our heads many times trying to figure out what to do. A child is a beautiful gift that we were blessed to have, but just as marriage reveals our own selfishness, adding a child to the mix increases that to another degree.

Prayer is one of the most beautiful, special and powerful gifts a Christian has. There are many distractions and things that take us from this act. It doesn’t have to be done in a certain place or in a certain way, God just asks us to talk with Him. We get the chance to have a discussion with the Almighty. We can thank Him and offer up requests. We can give our anxieties away. Through it all, He is there. He is listening. Waiting. Wanting to talk with His children.


It is the Christmas season at the time of this writing and as this writer thinks of what all this means, images of the Father sending His only Son to this fallen world for the purpose of redeeming the lost keep coming to mind. This world was blessed in the form of Jesus Christ, Immanuel, when God became man and walked this earth. The Father at times may seem distant and seem uninvolved, but the Christians great Father gave this world exactly what they needed in the form of Christ. To quote John Owen in talking about the Father, we must “remember he is our most loving Father.”[1] In Matthew 7:7-11, Jesus compares the fathers of this world with His good and perfect Father. As the worldly fathers that are full of evil can give their children good gifts, then how much more will the Father in heaven give good gifts to those that ask Him. As this world spends so many billions on that perfect Christmas gift, I am reminded of the perfect gift the Father gave in His Son. Our Father in heaven is never distant or far away, but always with us, especially in the form of the third member of the Trinity, the Holy Spirit.

As a new father, I realize I will not always be there for my child or be able to provide them the right gifts. I will try to give her what she needs, but what is provided may not be the right gift, action or whatever else. I may say yes to something that should be a no or vice versa. In comparison, each member of the Trinity knows exactly what we need at the appropriate time. As we come before the Father in prayer and our two mediators, the Messiah and the Spirit, intercede for us to the Father, I and all of us can be confident that the Almighty Father is working everything out for good. We may not see it or even know it, and might even question it. But as this exercise has displayed, we have the beautiful gift of prayer to come before the throne of grace and ask, seek, and knock (Matt 7:7-8). We have a loving Father that has given us this gift of prayer to not only communicate with Him, but also with our Savior and the Comforter.

Prayer is one of those foundational tools that can be easily neglected. We get in a rush to get to work that we either do not pray or just say a quick prayer to check off a mental box to make ourselves feel better. We know that we should, but we do not pray like we should. In this regard, prayer becomes a thing to do before a meal or another religious, legalistic instrument that really does nothing else but take up time and make us feel guilty. But, prayer is truly a way to build intimacy with the Father, the Son and the Spirit. It is a way to admit our inadequacy and discuss our great need for God’s help throughout the day. It is a way to bring our urgent cares to request God’s intervention, but we can also bring our Father the normal, everyday concerns that may be small, but matter to us.

The application of this paper is simply to pray to the Father through the Son and in the Holy Spirit. It is this writer’s intention to remember the separate roles of the Trinity, not only in prayer but in the everyday life, and the harmony that each Person has with the other. It is to remember that while each is different and has a distinct role, everything that one Person does, the other two are also involved in. The application is to pray, all the while enhancing my relationship with the Triune God. Why would we not want to talk to the Almighty? He is our help, our strength, our refuge and our everything.

[1] John Owen, “Communion with God,” in The Works of John Owen, ed William H. Goold, 24 vols, (1850-1855; republished, Edinburgh: Banner of Truth, 1965-1991),  2:36.


Anselm. Proslogium. LaSalle, Ill: Open Court Publishing, 1903.

Barth, Karl. Prayer. London: Westminster John Knox Press, 2002.

Bloesch, Donald. God the Almighty. Downers Grove: InterVarsity Press, 2005.

Bloesch, Donald G. The Struggle of Prayer. San Francisco: Harper and Row, 1980.

Bunyan, John “A Discourse Touching Prayer.” Internet. Accessed 2 December 2014,

Cole, Graham. Engaging with the Holy Spirit. Wheaton: Crossway, 2008.

Grenz, Stanley J. Theology for the Community of God. Grand Rapids: Wm. B. Eerdmans Publishing, 2000.

Hamman, Gauthier Adalbert. Prayer – The New Testament. Chicago: Franciscan Herald Press, 1971.

Heiler, Friedrich. Prayer. Trans. and Ed. Samuel McComb and J. Edgar Park. New York: Oxford University Press, 1958.

Lewis, C. S. Mere Christianity. San Francisco: Harper Collins, 2001.

Owen, John “Communion with God,” in The Works of John Owen. Ed William H. Goold. 24 vols, 1850-1855; Republished, Edinburgh: Banner of Truth, 1965-1991.

Perman, Matt. “What is the Doctrine of the Trinity?” Desiring God. 2014. Accessed 30 November 2014,

Piper, John. Desiring God: Meditations of a Christian Hedonist. Colorado Springs: Multnomah Books, 2012.

Reeves, Michael. Delighting in the Trinity: An Introduction to the Christian Faith. Downers Grove: InterVarsity Press, 2012.

Sanders, Fred. The Deep Things of God: How the Trinity Changes Everything. Wheaton: Crossway, 2010.

Ware, Bruce A.  Father, Son, & Holy Spirit: Relationships, Roles & Relevance. Wheaton: Crossway, 2005.

Wright, Tom “The Prayer of the Trinity.” Internet. Accessed 1 December 2014,

Delighting in Trinitarian Prayer – A Personal Application

Before moving away from this topic of prayer, I want to take a moment to recognize how this has impacted me and what I need to do to personally apply this. It is one thing to talk about it, but another to live it out and apply it. Now, from all the learning and studying on this topic, I must put this into practice. It is not enough to say or write these things, they must be applied. They must be lived out. A wise man told me when you are going through seminary or any type of deep spiritual journey there are two things that must be focused on. One is to make sure that the material is grasped and learned. If not, your theology may be off. We must keep studying the unlimited well that is the Father, Son, and Spirit. Two, we must ask, “How does this apply to me?” What am I to grasp from all this knowledge and how do I apply it. Another way to say this is: “With this knowledge, how do I live it out to glorify the Father?”

What lays ahead in the next two posts is a personal reflection that I don’t normally share  but one that I will. It is a moment to show you my own struggles with this Christian life and I need so much help and prayer. I hope and pray that we all do better about spending time with our Lord. May we all thirst for more of Him and delight in Him.


Christian prayer is offered under this basis: “Not by my authority or according to my fitness or anything I have done to be deserving, but on the pure basis of the finished work of Christ am I able to even approach God. Even when I pray to Jesus, I am still approaching God the Son on that same basis: not by my own authority but on the basis of the finished work of Christ.[1]

In applying what mature Christian prayer is to look like, the application is that when I address the Son, it is to include thanksgiving for what He has done (Rev 5:11-14). I can thank Him for interceding for me and praise Him for His return and what that will mean. In doing so, He will be honored by paying him homage as Lord of all. In addressing the Spirit, it is to offer Him praise and thanksgiving. While I may petition Him to work in me and areas of this world, I will need to do better by properly petitioning the Father to send the Holy Spirit to engage in such work.[2]

Petitioning the correct Person of the Trinity has been difficult for me until I was able to understand more about the separate roles. Following the principles laid out in this writing, I should direct to Jesus request that pertain to His ongoing work. I may request Him to be my advocate in a situation, or groan for His return. However, I need to cultivate the practice of directing my petitions to the Father who is the source of “every good and perfect gift” (James 1:17), just as Jesus Himself instructed us in the Lord’s Prayer.

There will be times in my hurriedness or busyness that I will pray to wrong member something that is not part of their distinct function, and while that is not a damnable sin and may not even be sin at all, through this exercise I believe it is about creating a proper understanding in my prayer life. This exercise has helped me understand each Persons different functions and roles specifically in my prayer life, but also how I should properly worship and praise them. In living life, we are to display Christ and His love to all, live for the glory of the Father all made possible by the power and strength of the Holy Spirit in dependence upon Him.


[1] Ibid, 213.

[2] Grenz, Theology for the Community of God, 75.

Praying by the power and authority of the Son

The Delighting in the Trinity series continues in this post by looking at praying to the Father in the Son. The next post will add the final piece to the equation of praying through the Spirit. This post focuses on what it means to pray in the Son, mainly, is there something Christians must do or is it done by the power and work of the Son and we come in submission. This posts reminds us of what Christ did and how that translates to all areas of a Christians life. This will help believers to pray God’s will.

A gift of the Son

“For through him we both have access to the Father by one Spirit” (Eph 2:18). As seen in Matthew 6:9, we are to direct our prayers to the Father, who is the supreme authority over all, even the exalted Son. Jesus, who sits at the right hand of the Father (Eph 1:20), and who the Father put all things under (Eph 1:21-22; 1 Cor 15:27-28), has given us “access to the Father.” Our prayers are to be extended to the Father through Jesus Christ, because it is through Jesus Christ that we are saved and have access to the Father. Thus Christians are to direct their prayers to the Father but come “in the name” of the Son. Christians are to recognize that the only way to come into the presence of God is to come in Christ’s authority, clothed in Him.[1] “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God,” (Heb 10:19-21) we can draw near to God with a sincere heart and a confident assurance that only faith in Christ can bring. Jesus Christ, then, is our only access to the Father, and by His name and atoning work, we can enter the throne room of grace with confidence where the Father sits awaiting those clothed in the righteousness of Christ.[2]

Therefore, Christians are clothed in Christ’s righteousness, but because Jesus died, was raised to life, and now sits at the right hand of God, He is “also interceding for us” (Rom 8:34). There are times we may feel separated from God, or there are those who say there is no God, but God is never without humankind. Humanity is in the presence of God and He knows humanity, sees everything and judges it, and does it all through the person of Jesus Christ, who was obedient and the object of the Father’s delight.[3] “God looks at Christ, and it is through him that he looks at us. We have, therefore, a representative before God.”[4] Calvin even says that “we pray through the mouth of Jesus Christ, who speaks for us because of what he has been, because of what he has suffered in obedience and faithfulness to his Father. And we ourselves pray as though with his mouth, inasmuch as he gives us access and audience, and intercedes for us.”[5] John 14 displays the power of Jesus as a Christian’s intercessor. Jesus promises that we can ask for anything in His name and He will do it so that the Father may be glorified (in accordance to the Father’s will). In addition, Jesus “will ask the Father, and he will give you another advocate to help you and be with you forever – the Spirit of truth” (John 14:13-14, 16-17).

[1] Grenz, Theology for the Community of God, 356.

[2] Ware, Father, Son, & Holy Spirit, 152.

[3] Karl Barth, Prayer, 14.

[4] Ibid.

[5] Ibid.

Praying as Jesus Prayed

Continuing our series on prayer and how to delight in it and God, today we look at the model that Christ laid forth. Next time, we will look a little closer at the how He prayed. Then look at how that relates to the believer of praying to the Father and what it means to pray in the Spirit.


As Jesus instructed the disciple to address the Father in prayer, “Our heavenly Father,” (Matt 6:9-15) so we should do the same.[1] In Jesus, we see an example of a prosperous prayer life, but also how we should pray to the Father. The examples of Jesus’ prayers in the Bible display a deep love that the Son has for His Father, the importance, benefit and necessity of prayer, and the distinct Personhood of the Father and Son. While some object to Jesus’ prayers and say He was praying to Himself, it is in fact through His dialogue with the Father (Matt 3:17; 17:5; John 5:19; 11:41–42; 17:1ff) that we see the best evidence that they are separate individuals with distinct “centers of consciousness.”[2]

“Every situation, every petition always brought Jesus back to the object of his mission, the divine will, the work his Father had entrusted to him. Jesus desired nothing else. Prayer enabled him to discern and bless the plan of his Father whom he had come to serve.”[3] Everything Jesus did was motivated by His submission and trust of the Father. Jesus knew the importance of talking with His Father in prayer. He is repeatedly pictured as withdrawing from the crowds and ministering to the people in order that he might be refreshed through a period of solitude and prayer.[4] In Jesus, who was given by the Father to this world as an inexpressible gift (John 3:16, 2 Cor 9:15) and has revealed the Father to us (Matt 11:27), Christians are the beneficiaries of the great honor to call God, “Father.” Because Jesus has come and taken our place, we can dare to come before God the Father as His children and address Him as “Father” in the same way that Jesus, the true Son of God, called Him “Father”.


[1] Grenz, Theology for the Community of God, 75.

[2] Matt Perman, “What is the Doctrine of the Trinity?” Desiring God, 2014, accessed 30 November 2014,

[3] Gauthier Adalbert Hamman, Prayer – The New Testament, (Chicago: Franciscan Herald Press, 1971), 182.

[4] Grenz, Theology for the Community of God, 276.

What does Trinitarian Prayer look like?

In continuing our series on Delighting in the Trinity: A Look at Trinitarian Prayer, today we focus on what is a Trinitarian prayer, what does it look like and start laying the groundwork for how to do it.

Trinitarian Prayer

A solid prayer life is instrumental in the life of a thriving Christian. As believers submit to God and bring their requests, petitions, concerns and thanksgivings to the Father, they notice that the fellowship and intimacy with the Triune God grows exponentially. They desire to talk with the Father, Son, and Spirit in all things about every aspect of their life. With the background on prayer and why it is good to pray, a Trinitarian model of prayer is to be presented. That is, a model of prayer that identifies and understands the distinct characteristics of each member of the Trinity and prays accordingly to each following the example of Christ.

The traditional theologically correct way of Trinitarian prayer is to pray to the Father, in the name of the Son, through the power of the Holy Spirit. This answers the question, “Who should I pray to?” As a piece of wood or slab of meat that has a distinct grain to it, so does prayer. “Praying to the Father, through the Son, by the Holy Spirit is not just the ‘theologically correct’ way to pray but a way of praying that draws real spiritual power from being aligned with reality. The reality is that Christian prayer is already tacitly Trinitarian, whether we recognize it or not. Aligning with it means praying with the grain instead of against it.”[1] The “grain” that Sanders mentions runs from the Spirit through the Son to the Father. Prayer designed by God has the built-in structure of mediation and directionality that has been there and more than likely we have been missing.

Prayer follows a standard that reflects the order of the Trinity.[2] It is important to know what those roles are and how the roles of each Person of the Trinity are distinguished. We pray to the Father because He has absolute and uncontested supremacy, including authority over the Son and the Spirit. Yet, as finite creatures, the only way we can come to the Father is on the basis of Christ, who alone is the Mediator between God and men. We come in His name by His authority because of His grace. The words “In Jesus’ name, Amen,” are not empty words we tack on at the end of prayer, but are the difference between a prayer that reaches the Father and just mere words. The only way we come to the Father, in the name of Jesus, is by the power of the Spirit inside of us conforming us into the likeness of Christ helping us honor Christ by praying the will of Christ for His kingdom.[3] That is why we must pray at all times “in the Spirit.” Thus, Christian prayer recognizes the eternal order reflected in the Trinitarian relations among the Persons of the Godhead.[4]

[1] Fred Sanders, The Deep Things of God: How the Trinity Changes Everything, (Wheaton: Crossway, 2010), 212.

[2] Bruce A. Ware, Father, Son, & Holy Spirit: Relationships, Roles & Relevance, (Wheaton: Crossway, 2005), 153.

[3] Ibid.

[4] Ibid.

Delighting in Trinitarian Prayer

Throughout these past few months, we have looked at various terms and definitions that are pertinent to knowing about the Trinity, its development through the years, the trustworthiness, and its foundation to faith. Over the next few posts, all these things will come together as we look at what it means to delight in the Trinity and what Trinitarian prayer looks like. Many times, our prayers may not reflect a Trinitarian model.

So what to expect? More information will be put forth on each member of the Trinity taking many of the terms we looked at and putting it all together. After that, a model of prayer will be set forth that will hopefully be helpful for all of us in talking to the Triune God. Finally, I will show how this relates to my own life and how I intend to apply it.

Delighting in Trinitarian Prayer

The path into the kingdom is open. All the barriers have been removed and the King himself eagerly awaits your presence. He knows that you have something to say. He has heard your cries and wants to hear your petitions. Then you realize how inadequate you are and think, “Who am I to talk to the King?” How does one even begin to talk to the powerful King about requests that are important to a few, but are very small when compared to the business of the kingdom? Do you talk directly to Him? Are you supposed to talk to the royal publicist who will then talk to the King? Are you to talk at all? You then realize that you are before the great throne of the King and have no idea what to do with this honor.

In many cases, Christians will take the great honor of praying to the Almighty Father and truly not know or understand how to pray to the Triune God. How are Christians to pray? Do we talk directly to the Father? Or do we pray to the Son, Jesus Christ? What about the Holy Spirit? Do we pray to Him? Is it wrong to pray to the Spirit? For many, including myself, the privilege of praying to God is often taken for granted; and many times, our prayers to God do not follow a Trinitarian model. We will pray to the Father thanking Him for dying on a cross, or we pray to Jesus calling Him “Abba.” The writer intends to answer these questions and provide the reader with a model of Trinitarian prayer. Prayer is to step into the great throne room of the King of kings, who eagerly desires to have a conversation with all of us, and for us to humbly kneel in awe of the Triune God and talk to our heavenly Father through the Son and in the Spirit.