Most people spend their lives trying to prove they're good enough or trying to hide the parts of themselves they're ashamed of. Jesus offers something radically different: a God who already knows your worst, still loves you completely, and invites you to stop pretending and simply come home.

In this message, Coleton continues through the Lord's Prayer by focusing on one of the most uncomfortable—and most freeing—requests Jesus teaches us to pray:

"Forgive us our debts, as we also have forgiven our debtors." (Matthew 6:12)

Many people assume confession is something spiritually immature Christians do. Once you've followed Jesus long enough, you shouldn't need to confess very often. Coleton challenges that assumption by showing that Jesus teaches the exact opposite.

The mark of spiritual maturity is not pretending you've stopped sinning. The mark of maturity is becoming increasingly honest about your sin because you've become increasingly confident in the Father's love.

Coleton begins with a simple story about a child being told to own up to a mistake. Owning our failures is difficult, but it is one of the clearest signs of maturity. The same is true spiritually. Jesus invites His followers into a regular rhythm of confession—not because God is angry with them, but because He wants them to experience His grace again and again.

Tyler Staton captures this beautifully:

"One of the biggest mistakes we've made in the modern church is to reimagine spiritual maturity as the need to confess less... A maturing community is a confessing community—not a church without sin, but a church without secrets."

Before explaining why confession matters, Coleton highlights three important observations from Jesus' prayer.

Jesus does not begin the Lord's Prayer with confession.

He first teaches us to call God Father, to worship Him, seek His Kingdom, and ask Him for our daily needs.

That order matters.

God isn't waiting for us to clean ourselves up before He listens to us. He isn't withholding His love until we've confessed every failure.

Coleton illustrates this with his son Teddy. He would never refuse Teddy breakfast or a hug until Teddy apologized for everything he did wrong the day before. Healthy relationships don't work that way, and neither does God's relationship with His children.

Confession is something we practice within the security of being loved—not something we do to earn God's love.

Jesus doesn't say:

"If you've sinned..."

He simply teaches us to pray:

"Forgive us our debts."

Jesus assumes every disciple will continue battling sin.

If we struggle to keep diets, New Year's resolutions, or promises to ourselves, how much more do we struggle to meet God's perfect holiness?

The prayer keeps us humble by reminding us that every believer continually depends upon God's grace.

Perhaps the most sobering part of the prayer is this phrase:

"Forgive us our debts, as we forgive our debtors."

Coleton describes this as the "fine print" of the prayer.

Every time we pray these words, we're asking God:

"Forgive me the same way I've forgiven others."

That should cause every Christian to examine their heart.

If we refuse to forgive those who have hurt us, we're asking God to respond to us with that same unwillingness.

Jesus is exposing whether His grace has truly transformed us. Grace received always becomes grace extended.

Many people think confession is primarily about focusing on their failures.

Jesus says it's actually about experiencing God's kindness.

Coleton points to one of Jesus' greatest stories—the Prodigal Son.

Before the son ever finishes confessing...

The father runs.

He hugs him.

He kisses him.

The embrace comes before the confession.

"While he was still a long way off, his father saw him and was filled with compassion... he ran to his son, threw his arms around him and kissed him..."

The son's confession lasts only a few words.

The father doesn't interrogate him.

He doesn't demand every detail.

He doesn't shame him.

Instead he interrupts him with celebration.

The robe.

The ring.

The feast.

The party.

The father's joy completely overshadows the son's failure.

Coleton explains that this is exactly how Jesus wants us to picture confession.

Confession isn't crawling toward an angry God.

It is stepping into the embrace of a Father who already loves His children.

He summarizes confession in three movements:

The Father never brings the son's past back up. Even when the older brother tries to, the father defends him.

That is the heart of God.

Sin naturally produces hiding.

Adam and Eve sinned, and their first instinct was to hide.

We still do the same thing today.

We hide behind excuses.

We curate better versions of ourselves.

We pretend.

Jesus wants to completely reverse that instinct.

Instead of hiding from God, He wants us to run toward Him.

Coleton emphasizes that God is the safest person in the universe to bring your worst mistakes.

There is nothing you can confess that surprises Him.

Nothing that makes Him love you less.

Dietrich Bonhoeffer writes:

"You are a sinner, a great, desperate sinner; now come... to the God who loves you... He wants you as you are... You can hide nothing from God... with Him, you can dare to be a sinner."

That phrase becomes the heart of this section:

"Dare to be a sinner with God."

Instead of pretending, come honestly.

God promises mercy.

1 John 1:9

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness."

Hidden sin grows stronger.

Confessed sin begins to lose its grip.

Coleton turns to David's words after his own failure.

David describes the physical and emotional weight of hidden sin.

His strength dried up.

His bones wasted away.

But everything changed once he confessed.

Coleton summarizes it simply:

Sin in our hands leads to death. Sin placed in God's hands is put to death.

Many believers spend years trying to conquer sin through sheer determination.

Jesus offers a different way.

Bring it into the light.

Ray Ortlund says:

"We don't overcome sin by heroic willpower, but by confessing them to death."

Tyler Staton compares confession to visiting a doctor.

Healing begins when we're honest enough to identify what's actually wrong.

Confession is not humiliation.

It's the pathway to healing.

Jesus deliberately uses the language of debt.

Sin creates a debt we cannot repay.

Many people instinctively believe they can balance the scales.

If they simply become nicer...

Serve more...

Give more...

Work harder...

Surely God will overlook the bad.

Jesus completely rejects that way of thinking.

He doesn't teach us to pray:

"Help me work off my sins."

Instead He teaches us to ask for forgiveness because forgiveness is the only solution.

We cannot erase our own debt.

Only Jesus can.

Coleton reminds the church that admitting this requires humility.

Many people cannot admit they need mercy.

But everyone who does finds more grace than they ever imagined.

Pete Greig writes:

"There is more grace in God than there is sin in you... Pray 'forgive us our sins'... and He'll forgive you. Just like that."

This is the gospel.

Our debt isn't reduced.

It's erased.

The final point may be the most beautiful.

God doesn't reluctantly forgive.

He delights to forgive.

Forgiveness isn't something we convince Him to do.

It is something He loves to do.

Coleton quotes Dane Ortlund, who reminds us that Christ finds joy when sinners come to Him for mercy.

Jesus endured the cross because He delighted in making sinful people clean.

Coleton uses a helpful illustration.

Imagine asking a bank to forgive every debt you owe.

It would seem impossible.

But imagine someone had already paid every dollar you owed.

Walking into the bank would suddenly become an act of confidence, not desperation.

That is exactly what Jesus accomplished on the cross.

Our confidence isn't in ourselves.

It's in the One who already paid our debt.

Ray Ortlund summarizes this beautifully:

"God welcomes people who keep coming back to Him for more and more and more mercy... He isn't tired, and He isn't tired of you."

Because Jesus has already paid the debt, believe

Tim delivers a passionate message focused on John 13:34–35. He begins by introducing the biblical context of the passage, noting that it takes place within the "Upper Room Discourse," where Jesus delivers His farewell address to His closest followers right before finishing His earthly ministry in Jerusalem. Within this critical final charge, Jesus issues what He calls a "new command": “Love one another as I have loved you so you must love one another.”

Tim explains that the command to love is not historically "new" to the disciples, as they were deeply familiar with the Old Testament laws to love God and love their neighbors. What makes it revolutionary is the person giving the command—Jesus—and the fact that He places Himself at the very center as the ultimate definition and source of this love. Tim emphasizes that a person cannot truly understand or define biblical love unless they intimately know Jesus, warning against letting the secular world dictate the definition of love.

To show how biblical love departs from the world’s transactional version, Tim unpacks the profound terminology used across Scripture. In the Old Testament, the primary word is hesed—a complex, multi-dimensional concept combining loyalty, kindness, promise-keeping, and mercy. It represents a covenant commitment where God consistently leans His blessing toward humanity despite their unfaithfulness. In the New Testament, the Greek word is agape, which refers to a sacrificial, deliberate laying down of one's own conveniences for the sake of others. Merging these concepts, Tim defines biblical love as a holy, self-giving commitment that expresses itself in tangible actions to benefit others, remaining entirely independent of feelings or the recipient's behavior.

The challenge of this command becomes evident when looking at the intense diversity of the disciples Jesus gathered. The group included competing brothers, rough fishermen, a corrupt tax collector, a politically radical zealot, and women delivered from evil spirits. Tim notes that the modern church mirrors this exact same messy, diverse family dynamic. Believers are called to love people from vastly different backgrounds, including those whose political or social views might normally frustrate them, and even those who become outright enemies.

Ultimately, Tim declares that this supernatural, unconditional love is intended to be the primary distinguishing mark of a Christian. While human nature relies on transactional relationships—cutting people off when they are no longer beneficial—spirit-filled love sticks with people sacrificially, which acts as the ultimate verification to the world that someone truly belongs to Christ. Grounding the congregation in the reassuring truth that God’s anchor-like love never changes based on our performance, he challenges believers to look at the sacrifice of Christ and be daily compelled to extend that same sacrificial grace to the difficult people in their own lives.

Defining Love on God's Terms: Tim explicitly noted that we cannot let the world define love for us, defining biblical love instead as a commitment expressed in tangible actions independent of feelings. In what ways does the world's definition of love (e.g., based on emotional connection, compatibility, or transaction) creep into your own relationships? How can you consciously shift your mindset to view love as a deliberate agape commitment this week?

Loving the "Diverse Disciples" in Your Circle: The original disciples included people with massive political and social divides, much like the modern church family. Think of someone in your immediate faith community, workplace, or family whose behavior, opinions, or background genuinely test your patience. Based on Jesus' command, what is one practical, tangible action you can take to show them biblical love, regardless of how you feel?

The Trap of Transactional Relationships: Tim observed that it is natural human behavior to cut people off the moment they stop benefiting us or making us happy. Is there a relationship in your life right now that you have emotionally "cut off" or distanced yourself from because it became inconvenient or difficult? How does remembering Christ's unwavering hesed toward you alter your perspective on that person?

Living as a Visible Replica: According to John 13:35, supernatural love is supposed to be our defining mark that proves to the world we are disciples. If an outside observer looked strictly at how you treat a difficult spouse, a tough neighbor, or a demanding boss, would they see a distinct reflection of Jesus? What is one specific area where you need to pray for the Holy Spirit to implant the power to love sacrificially?

Greg begins by highlighting the historic and cultural context of Luke 3. The extensive list of political and religious leaders at the start of the chapter signifies a period of deep corruption and spiritual darkness. In contrast to the urban, powerful center of Jerusalem, God chooses to renew His activity in the desolate wilderness, speaking directly to John, the son of Zechariah. Greg notes that John’s entire life was a journey of learning to seek, listen to, and respond to God. He spent years practicing spiritual disciplines—such as prayer, fasting, solitude, and meditation—not to earn spiritual credentials, but to position himself on the "right channel" to hear from the Lord. John practiced a life rhythm of retreating to seek God and returning to the world to proclaim His word.

When John emerges from the desert, his message after 400 years of divine silence is clear: the Messiah is coming, so prepare your hearts through repentance and mark that readiness with baptism. Using Isaiah’s metaphor of flattening mountains and filling valleys, Greg explains that John was calling people to mend their lives rather than physical roads. This message brought a sweeping promise of ultimate deliverance from sin, death, and hell for all of humanity.

However, John's message is intentionally jarring to the self-righteous. He famously greets the religious elites as a "brood of vipers," confronting their pride. These leaders relied on their heritage as children of Abraham, but Greg emphasizes that lineage is useless to God if He does not have the heart. True repentance requires crossing a hard line from self-centered pride to humble confession, which manifests in distinct fruit: humility and love. When the convicted crowd asks, "What then shall we do?" John provides highly practical commands tailored to their daily lives: share clothes and food, collect only authorized taxes, and do not extort money. Greg notes that true repentance fundamentally transforms how we treat other people; generosity and contentment serve as an immediate heart test of whether we are abiding in Christ.

Finally, Greg looks at John's deep humility in response to speculation that he might be the Christ. John deflects all personal ambition, stating he is unworthy to even untie the Messiah's sandals. He contrasts his own external baptism of water with Jesus' superior, internal baptism of the Holy Spirit and purifying fire, and warns of Christ’s ultimate judgment separating the wheat from the chaff. Greg challenges the congregation to model their lives after John by acting like the moon—having no light of its own, but existing purely to reflect the glory of the Sun. Citing a story from Pastor E.V. Hill about a church member who constantly urged preachers to "Get Him up!", Greg concludes with a powerful reminder that our primary focus must be to lift up and exalt Jesus above ourselves in everything we do.

The Walkie-Talkie Principle: Greg compared classic spiritual practices (solitude, silence, prayer, fasting) to tuning a walkie-talkie to the right channel to hear God. Which of these practices do you find most difficult to implement in modern life, and what is one practical shift you can make this week to create space to listen to the Lord?

The "Inner Tax Collector": Reflecting on the parable of the Pharisee and the tax collector, Greg stated that "getting in touch with your inner tax collector makes room for God's energy in your life." In what areas of your life are you tempted to "play the Pharisee" by comparing yourself to others or pretending you have it all together? How can practicing greater vulnerability change your relationships?

The Heart Test of Generosity: When the crowd asked John how to live out their repentance, his answers focused entirely on content wages, fair treatment of others, and sharing resources. If God were to look at your current financial habits and daily interactions with neighbors or coworkers, what kind of "fruit" would He find? What is one practical act of sacrificial generosity you can do this week?

"Get Him Up!": John the Baptist’s ultimate goal was to decrease so that Jesus could increase. In your daily environments (family, workplace, social circles), what does it look like to practically "get Jesus up" and reflect His light rather than building your own personal platform or brand?

The Big Idea: Jesus teaches that God isn't just interested in world-changing events; He desires an intimate relationship close enough to walk with you through ordinary, everyday moments.

Every Single Daily Need We Have "Daily bread" represents everything necessary for life—physical, emotional, financial, relational, and practical needs.

“When we pray for bread we are praying at the same time for ‘everything necessary for the preservation of this life, like food, a healthy body, good weather, house, home...’” — Frederick Dale Bruner (quoting Martin Luther)

The Small Things Matter to God We often assume God is too busy for trivial things (traffic, lost keys, stressful meetings). But Jesus transfigured everyday life by inviting us to pray for the small stuff. God welcomes our thousands of trivial matters because He cares about us.

Our Greeds Rather Than Our Needs Jesus teaches us to pray for bread, not cake. He promises to meet our needs, not fund our greed, comparison, or poor stewardship.

“The prayer is for our needs, not our greeds.” — D.A. Carson

“When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.” — James 4:2-3

God’s ultimate goal is not merely to make us comfortable, but to make us holy.

Prayer obtains things for yourself: Asking God for help isn't selfish; it is obedience.

Asking is necessary: Not because God is unaware, but because asking develops faith, expresses dependence, and invites God into our lives (James 4:2).

God is committed to giving: Jesus doesn't say "if it's not too much trouble." He says, "Give us." We approach a loving Father with audacious confidence, not a reluctant stranger.

Pray vaguely or specifically: God doesn't require perfect wording, but specific prayers help us notice specific answers and see His faithfulness.

Pray for yourself and others: "Give us" reminds us to carry the community's needs before God.

Trust God in unanswered prayer: If God withholds something, we trust His wisdom. As Psalm 23:1 says, "The Lord is my shepherd, I lack nothing."

Pray the words Jesus gave us: Say "Give us today our daily bread" to place your entire day in His hands.

Set today's worries before God: Turn daily anxieties (bills, deadlines, appointments) into daily prayers.

Set today's calendar before God: Invite God into every meeting, conversation, and task before rushing in.

Be the provision for others: Ask, "God, who needs daily bread from me today?" God often answers someone else's prayer through your ordinary kindness.

What "small" concerns do you hesitate to pray about, and why?

How does viewing God as a loving Father change how you approach daily needs?

Where does the distinction between "need" and "greed" become difficult in everyday life?

Which of the six lessons about prayer challenged or encouraged you the most?

Who in your life needs "daily bread" right now, and how can you help provide it this week?

Rainey’s message centered on the biblical call to forgiveness, respect, and seeing people the way Jesus sees them. Using 1 Samuel 16:7 as her foundation — “People look at the outward appearance, but the Lord looks at the heart” — she challenged listeners to rethink how they view difficult people, enemies, and those who have caused pain.

She began with a story about her son being stung by a jellyfish at the beach. Even after being hurt, he was willing to go back into the ocean once the warning flag was removed. Rainey used this image to illustrate an important spiritual truth: believers are called to remain humble enough to “look again” at people and situations, even after experiencing hurt. She connected this to the word “respect,” explaining its roots mean “to look again.” Respect, therefore, is not merely politeness, but the willingness to believe someone’s story or future may be more than we first assumed.

Throughout the message, Rainey emphasized that Jesus modeled this perfectly. While others saw Zacchaeus as a corrupt traitor or the woman at the well as immoral and shameful, Jesus saw dignity, value, and possibility. His compassion and willingness to engage people respectfully became transformational. Rainey pointed out that for the woman at the well, “the respect was the miracle.” Jesus did not simply tolerate people — He restored them through compassion.

The core of the message focused on forgiveness. Rainey argued that modern Christianity often reduces faith to “going to heaven,” while the New Testament emphasizes becoming transformed into people who love enemies, forgive deeply, and reflect the character of Christ. She explained that forgiveness is not optional for Christians because forgiveness is part of the culture of God’s kingdom.

She carefully addressed several “falsehoods” about forgiveness. First, she challenged the idea that unforgiveness is simply “protecting your peace.” While boundaries are sometimes necessary, bitterness disguised as self-care is still bitterness. Jesus Himself did not “protect His peace” when He entered human suffering, served difficult people, and continued loving others despite pain.

Second, Rainey clarified that forgiveness does not mean remaining in abusive situations. Jesus taught confrontation, accountability, and involving community when someone is harmful. Forgiveness does not excuse evil or deny wounds, but it does refuse hatred and keeps the heart open to the possibility of healing and reconciliation.

Another major point was that Christians forgive because they themselves have been forgiven. Using Jesus’ parable of the unforgiving servant, she explained that believers cannot receive God’s mercy while refusing to extend mercy to others. Forgiveness is evidence of belonging to God’s kingdom and becoming like Christ.

Rainey also stressed that forgiveness is often an act of obedience before it becomes a feeling. Like Ananias reluctantly welcoming Saul, believers sometimes must “do as they are told” even when emotions lag behind. Christian maturity means choosing love and mercy even when it feels unnatural.

She concluded by reminding listeners that forgiveness does not minimize suffering. God fully sees injustice and pain. Yet unforgiveness ultimately poisons the heart and prevents spiritual transformation. Followers of Jesus are called to participate in the life of heaven now by becoming people marked by mercy, humility, and hope. Rainey challenged the church to become a place where respect and forgiveness are normal, and where even small acts of compassion might become miracles in someone’s life.

Who in your life do you struggle to “look at again” with dignity or hope?

What is the difference between healthy boundaries and unforgiveness?

Why do you think forgiveness is so difficult, even for Christians?

How does remembering God’s forgiveness toward you affect your ability to forgive others?

Are there relationships in your life where God may be calling you to take a step toward reconciliation?

What does it practically look like to “love your enemies” in everyday life?

Rainey said, “Respect was the miracle.” When has someone’s compassion or respect changed your life?

In this message, Coleton walks through one of the most important lines in the Lord’s Prayer:

“Your kingdom come, your will be done on earth as it is in heaven.” — Matthew 6:10

Jesus is not giving His followers empty religious words to repeat. He is teaching them how to partner with God in the renewal of the world. This prayer is not passive resignation. It is an invitation into participation with God.

Coleton structures the sermon around three major questions:

Throughout the message, Coleton emphasizes a central truth: prayer matters because God has chosen to work through the prayers of His people.

Coleton explains that Jesus teaches us to pray for two connected realities:

These cannot be separated. God’s Kingdom is the place where God’s will is actually happening.

Coleton uses a quote from Dallas Willard to explain this idea clearly:

“God’s own ‘kingdom,’ or ‘rule,’ is the range of His effective will, where what He wants done is done.” — Dallas Willard, The Divine Conspiracy

The sermon explains that every person has a small “kingdom” — a sphere where their choices shape reality. God’s Kingdom is the sphere where His desires, purposes, goodness, and authority reign completely.

So when Jesus teaches us to pray, “Your kingdom come,” He is teaching us to pray:

Coleton says we see the qualities of God’s Kingdom most clearly in Jesus.

When Jesus walked the earth, He announced:

“The Kingdom of God has come upon you.”

Then He demonstrated what that Kingdom looked like.

Coleton walks through example after example from the Gospels:

Jesus multiplies provision and turns lack into overflowing abundance.

Jesus exposes false religion and reveals truth that leads to life.

Jesus delivers people oppressed by evil and restores them to wholeness.

The Kingdom of God pushes back sickness and brokenness.

Jesus restores dignity and relationship to the Samaritan woman.

Jesus welcomes Zacchaeus when everyone else rejected him.

Jesus raises Lazarus and reveals that death does not get the final word.

Jesus enters impossible situations and brings hope again.

The Gospel transforms persecutors into followers of Jesus.

God breaks chains and overturns systems of darkness.

Coleton repeatedly reminds the church:

When Jesus extended the Kingdom, He extended these qualities into people’s lives.

So praying “Your Kingdom come” means praying:

This prayer is asking for the realities of heaven to invade earth.

This becomes the heart of the sermon.

Coleton addresses a question many people quietly wrestle with:

“If God is sovereign, why does prayer matter at all?”

His answer is simple and profound:

Because God has sovereignly chosen to work through people.

Coleton goes back to Genesis.

God did not need Adam and Eve to tend the garden. He could have done everything Himself. Yet He intentionally gave humanity responsibility, authority, and participation.

God chose partnership.

Coleton quotes Dallas Willard again:

“We are meant to exercise our ‘rule’ only in union with God, as He acts with us.”

Human beings were designed to work alongside God in stewarding creation.

Prayer is part of that design.

Coleton strongly emphasizes:

God does not need intercessors.

He quotes Tyler Staton:

“Prayer is the means by which we push back the curse that’s infected the world and infected us.”

This is one of the central ideas of the sermon:

Prayer is how God has chosen for His Kingdom to advance.

Coleton gives practical analogies:

Prayer is not magic.

Coleton passionately confronts the idea that prayer changes nothing.

He says believing prayer does not matter fundamentally misunderstands how God designed the world.

He points to passages showing the consequences of prayerlessness:

Coleton makes an important clarification:

This is not because God is angry or withholding.

He quotes Charles Spurgeon:

“If you may have everything by asking, and nothing without asking, I beg you to see how absolutely vital prayer is.”

Even Jesus intercedes now for believers.

If prayer did not matter, Jesus would not still be praying.

Coleton wants believers to leave with confidence.

Not confidence in themselves.

Confidence that God has chosen to work through prayer.

He says:

Prayer works powerfully because God has set it up that way.

Coleton quotes Skye Jethani:

“We are active participants with God in the writing, directing, design, and action that unfolds.”

Prayer is participation in God’s work in the world.

Because of that, believers should actually expect God to move when they pray.

Leonard Ravenhill’s quote drives this home:

“You cannot estimate the power of prayer… because He has committed Himself to answer it.”

Coleton closes the sermon with deeply practical guidance.

He encourages believers to look for brokenness and pray specifically for God’s Kingdom to invade those places.

Tyler Staton’s quote summarizes this beautifully:

“Ask for Jesus to come anywhere and everywhere you know God’s kingdom of love and peace is lacking.”

Examples:

Coleton encourages practices like:

Prayer becomes a lifestyle of seeing the world through the eyes of God’s Kingdom.

Coleton teaches believers to pray Scripture because God is faithful to His promises.

He quotes John Wesley:

“The best we can say to God in prayer is, what he hath said to us.”

He then walks through promises believers can pray confidently:

“Blessed are those who mourn, for they will be comforted.” — Matthew 5:4

“If anyone is in Christ, they are a new creation.” — 2 Corinthians 5:17

Philippians 4:6–7

John 14:12

Matthew 11:28–29

Matthew 6:33

James 1:5

Joel 2:25–26

2 Corinthians 12:9

Coleton encourages believers to pray these promises boldly because they reveal God’s heart and His Kingdom.

Coleton says the Gospels reveal what the Kingdom of God looks like.

So believers should read about Jesus:

and pray for those same Kingdom realities to happen around them today.

Coleton ends with honesty and pastoral wisdom.

Not every prayer is answered the way we expect.

Paul prayed for the “thorn in the flesh” to leave, but God said:

“My grace is sufficient for you.”

Sometimes God’s Kingdom advances through weakness rather than the removal of suffering.

Coleton reminds the church:

Jesus does something deeply intentional in the Lord’s Prayer. Before He teaches His followers to ask God for anything, He teaches them to remember who God is. Prayer is not meant to begin with panic, requests, or anxiety—it begins with worship. Coleton explains that when Jesus says, “Hallowed be Your name,” He is teaching us to fill our minds and hearts with the greatness, faithfulness, and power of God before we ever bring Him our needs.

This message is an invitation to become people who truly pray—not mechanically, not cautiously, but with boldness, awe, confidence, and trust.

Matthew 6:9–13

“This, then, is how you should pray: ‘Our Father in heaven, hallowed be Your name…’”

Coleton begins by reminding the church why this prayer series matters so much to him personally. About ten years ago, he began pursuing a deeper prayer life because he wanted prayer to become more than a religious duty—he wanted to love it. During that journey, one quote changed the way he viewed prayer forever.

“Satan dreads nothing but prayer. His one concern is to keep the saints from praying. He fears nothing from prayerless studies, prayerless work, prayerless religion. He laughs at our toil, he mocks our wisdom, but he trembles when we pray.” — Samuel Chadwick

That quote helped Coleton realize why prayer often feels difficult. The enemy is not intimidated by human strength, intelligence, or activity. He trembles at the power of God accessed through prayer. Prayer matters because God moves through it.

Last week’s focus in the series was the phrase “Our Father in heaven.” Jesus first teaches us that prayer begins by remembering who we are talking to: not a distant force, but a loving Father who welcomes His children.

Now Jesus takes us one step further.

Coleton explains that “hallowed” means to treat God’s name as holy, weighty, glorious, and worthy of worship.

“‘Hallowed be your name’ means ‘let [your name] be regarded as holy.’ It is not so much a petition as an act of worship; the speaker, by his words, exalts the holiness of God.” — Tremper Longman III

“Hallowing is an active kind of praying—honoring, adoring, and naming the greatness of God. While ‘Our Father’ is a reminder of God’s intimacy; ‘hallowed’ is a reminder of His incomprehensible greatness.” — Tyler Staton

Coleton explains that hallowing God’s name looks like:

This kind of prayer fills the heart with worship before requests are ever made.

“With your hand you drove out the nations and planted our ancestors… it was your right hand, your arm, and the light of your face…” — Psalm 44:2–3

The psalmist spends enormous time recounting God’s past faithfulness. He talks about victories God gave, enemies God defeated, and promises God fulfilled.

Coleton points out something fascinating: much of this prayer is telling God things He already knows.

Why?

Not because God needs reminding—but because we do.

We forget who He is. We forget what He has done. We forget His power, His promises, and His faithfulness. Hallowing God’s name recenters the soul.

One of the main effects of worshipful prayer is that it stretches our faith.

“The wonderful thing about praying is that you leave a world of not being able to do something and enter into God’s realm where everything is possible. He specializes in the impossible.” — Corrie ten Boom

Coleton says many Christians pray extremely safe prayers:

Those prayers are not wrong—but if we truly believe we are speaking to the God of the impossible, why do we so rarely ask Him for impossible things?

Hallowing His name enlarges our imagination for what God can do.

2 Kings 19:14–19

King Hezekiah is surrounded by an enormous Assyrian army. Humanly speaking, defeat seems certain.

But notice how he prays:

“Lord, the God of Israel… you alone are God over all the kingdoms of the earth. You have made heaven and earth…”

Before asking for rescue, Hezekiah hallows God’s name. He reminds himself that Assyria may be powerful, but God rules every kingdom on earth.

Only after worship does he ask for deliverance.

Coleton explains that worship gave Hezekiah courage to pray boldly in an impossible situation.

Acts 4:24–30

After Peter and John are arrested and threatened, the disciples gather to pray.

What is shocking is what they don’t pray for.

They do not pray for safety.

Instead they pray:

“Enable your servants to speak your word with great boldness. Stretch out your hand to heal and perform signs and wonders…”

Why?

Because they began by hallowing God’s name. They remembered that God is sovereign, powerful, and able to use evil for good. Worship gave them courage.

Mark 14:36

“Abba, Father… everything is possible for you.”

In Gethsemane, Jesus Himself begins by declaring what is true about the Father: everything is possible for Him.

Coleton emphasizes that hallowing God’s name even led Jesus to pray honestly and boldly.

Coleton gives vivid examples of what this can look like in everyday life.

Instead of praying weak, hopeless prayers, we pray with remembrance:

Hallowing God’s name teaches us to pray according to God’s character and history.

“Our God is so good, gracious, and powerful that we can never ask or assume too much of him. We don’t offend Him with large requests; we offend Him with small ones!” — J.D. Greear

Coleton shares the story of Alexander the Great generously granting a soldier’s extravagant request because the request honored both his wealth and generosity.

In the same way, bold prayer honors God because it assumes He is both powerful and good.

Hallowing God’s name does not only increase boldness—it also calms fear.

“God is our refuge and strength, an ever-present help in trouble.” — Psalm 46:1

Then comes the result:

“Therefore we will not fear…” — Psalm 46:2

The psalmist’s peace flows from remembering who God is.

Coleton explains that worship anchors the soul in unstable moments.

“The Lord is my shepherd…”

Outcome:

“I lack nothing.”

“You are with me…”

Outcome:

“I will fear no evil.”

David’s peace was connected to his remembrance of God’s presence and care.

Coleton shares a deeply personal moment when someone falsely accused him and tried to get him fired.

Sitting in the car devastated, he and Rainey began hallowing God’s name together. They remembered:

As they remembered God’s faithfulness, peace slowly replaced fear.

Their conclusion became:

And God ultimately took care of them.

Coleton gives practical examples of how worship reshapes fear:

God used Saul’s attacks to prepare David for kingship. No enemy can stop God’s plan.

God promises grace greater than our failures.

“As far as the east is from the west, so far has He removed our transgressions from us.”

Jesus said the Father cares for birds and flowers—and values His children far more.

God still reigns over nations and history.

Jesus transformed death from ultimate loss into the doorway to eternal life.

Hallowing His name teaches believers to trust God in every circumstance.

Coleton points out something powerful in the Lord’s Prayer:

Jesus has not told us to ask for anything yet.

Before requests come:

Only then are we prepared to pray boldly and trustingly.

Coleton encourages using worship music to shape the heart before praying.

Songs mentioned:

Coleton begins with a simple but relatable picture: his son Teddy not enjoying golf because he doesn’t know how to play. “I’d enjoy it more if I knew how to hit it.” That insight becomes the doorway into the entire series—many people don’t enjoy prayer because they don’t know how to do it.

The goal of this teaching is not just to inform people about prayer, but to help them experience joy in it. Coleton introduces the Lord’s Prayer (Matthew 6:9–13) as the foundation—a short, 31-word prayer in its original language, yet deep enough to shape a lifetime of communion with God.

Key Quote:

Coleton explains that this prayer is both:

Key Quote:

This series will walk through the prayer line by line, beginning with the first phrase: “Our Father in heaven.”

Coleton emphasizes that Jesus begins prayer by reshaping our understanding of God. Before anything else, we must remember: we are speaking to a Father.

Jesus adapts a traditional Jewish prayer (the Kaddish), which begins by magnifying God’s name—but instead of starting there, Jesus begins with relationship: Father.

This is intentional. Jesus is not removing God’s holiness—He is making Him personally accessible.

Key Quote:

The word Abba reflects deep closeness—not childish, but deeply personal. Coleton illustrates this with his son calling him “pop-pop”—a name that reflects relationship, not just title.

How we perceive God determines how we pray:

Key Quote:

Jesus corrects this: you are approaching the safest, most loving presence you’ve ever known.

If we don’t start here, we won’t pray freely, consistently, or joyfully.

Coleton addresses a common barrier: “I don’t know what to say.”

Through a deeply personal story about his son’s speech delay, he reveals a powerful truth: a father doesn’t care how polished the words are—he just wants to hear his child’s voice.

That becomes the central image Jesus wants us to carry into prayer.

While tools like A.C.T.S. or P.R.A.Y. can help, Coleton warns against turning prayer into a rigid system.

We don’t talk to people we love using formulas—so why would we do that with God?

Prayer is meant to be:

You can:

Even biblical examples support this:

Coleton makes a key distinction:

God desires the first.

Coleton then shifts from how we speak to what we expect.

Scripture:

Jesus teaches that God’s generosity surpasses even the best human parents.

Coleton challenges a common hesitation: feeling guilty for asking God for things. Many people hold back because they think their needs are too small or too selfish.

But a loving father doesn’t shame his child for asking.

He shares a powerful story of rock climbing with his dad—choosing independence over accepting help. Instead of pride, it brought hurt. Why? Because relationship invites dependence.

Key Quote:

Not asking isn’t humility—it can actually be distance.

A good Father doesn’t give everything His children ask for.

God’s “no” is not rejection—it is protection and love.

Coleton reminds us: don’t let unanswered prayers convince you God doesn’t care. Sometimes His refusal is His deeper kindness.

Coleton ends with practical application: What does it actually look like to pray this way?

You can:

But most importantly, relate to God as a Father.

Coleton uses the image of his son talking as he falls asleep—what some might feel is “bad prayer,” a father sees as a gift.

That’s how God sees you.

Key Quote:

If we see Him as Father, we will move toward Him—not away.

Coleton brings the message full circle: prayer begins not with technique, but with identity and relationship.

When Jesus teaches us to pray “Our Father,” He is inviting us into:

God is not waiting for perfect prayers—He is waiting for His children.

What if God isn’t distant or disappointed in you—but actually wants a real relationship with you like a loving Father who enjoys hearing your voice? Jesus teaches that prayer isn’t about getting it right—it’s about coming home to Someone who already wants you.

Coleton begins by sharing personally that 10 years ago he didn’t know how to pray—and honestly didn’t think it mattered. But everything shifted when he encountered people who genuinely loved prayer and believed this simple truth:

People who pray will experience more from God and with God than people who don’t.

That statement reframed everything. Coleton points out that prayer is not something we naturally know how to do—it must be learned. But the encouraging truth is: it can be learned.

He highlights something powerful from the Gospels: the disciples never asked Jesus to teach them how to preach, perform miracles, or lead—but they did ask Him to teach them how to pray. Why? Because they saw something in Jesus’ relationship with the Father that they wanted.

Over the past 10 years, Coleton shares that he has experienced more of God than in the previous 29 years of his life—and he attributes that largely to learning to pray.

Quote:

“The greatest undiscovered area in the resources of God is in the place of prayer… you cannot estimate the power of prayer. Prayer is as vast as God because God is behind it.” — Leonard Ravenhill

This sets up the main idea: Jesus wants to teach us how to pray, and in doing so, invite us into a deeper experience with God.

Coleton’s first point is simple but profound: Prayer is about relationship, not performance.

God is not distant or disinterested—He is eager to meet with you anytime you intentionally turn your attention toward Him.

“But when you pray, go into your room, close the door and pray to your Father, who is unseen…” — Matthew 6:6

Coleton explains that Jesus is not giving a rigid rule about location but emphasizing intentionality. The “room” and “closed door” represent focused, personal connection.

Key Insight:

God gives His attention to any place of intention.

Any moment you intentionally turn toward God—whether in a quiet room, your car, during chores, or even a quick pause in a stressful meeting—He meets you there.

Coleton illustrates this with real-life examples, including stepping away during a difficult meeting just to “steal a moment” with God. Even a few seconds becomes sacred when it’s intentional.

He also shares the story of Susanna Wesley, who used her apron over her head as a “prayer closet” while raising 19 children—showing that the “secret place” is less about location and more about focus.

Quote:

“The Father has a special affinity for ‘the secret place’… He is continuously watching there.” — Frederick Dale Bruner

You don’t have to go somewhere special to meet with God.

The second thing Jesus teaches is deeply freeing: Prayer does not need to be long to be effective.

“And when you pray, do not keep on babbling like pagans…” — Matthew 6:7–8

You don’t have to earn God’s attention with long, impressive prayers—you already have it.

Coleton contrasts Jesus’ teaching with pagan beliefs of the time, where people thought they had to “fatigue the gods” with long prayers to be heard.

Quote:

“The pagan rule to get your prayer heard is ‘much.’” — Frederick Dale Bruner

Jesus completely dismantles this idea. God is not reluctant—He is a loving Father who is already attentive.

Because God already hears you, prayer can be as simple as:

Coleton shares a relatable analogy: if every phone call with a friend required an hour, you’d hesitate to answer—but if it could be brief, you’d engage more often. Prayer works the same way.

When we realize prayer doesn’t require long stretches of time, we actually pray more.

Quote:

“It is a relief to know that the Father… is not a reluctant listener.” — Frederick Dale Bruner

Coleton also addresses persistence in prayer, clarifying:

We persist because we are heard—not to be heard.

You always have God’s attention.

The third truth Jesus gives is deeply comforting: God knows exactly what you need.

“Your Father knows what you need before you ask him.” — Matthew 6:8

God’s knowledge of your needs is not a reason to stop praying—it’s the reason you should run to Him.

Coleton explains that we are drawn to people who understand us without needing long explanations. He shares a powerful story about his sister, who struggled to find comfort after losing her husband because people cared—but didn’t truly understand what she needed.

Everything changed when she met others who had experienced the same loss. They understood—and because they understood, they could actually help.

That’s who God is.

He doesn’t just care—He understands.

Because God knows what you need:

This is why Jesus later teaches us to pray for “daily bread”—a simple, even vague request—because God already knows what’s behind the request.

You don’t have to figure everything out before you pray.

Coleton closes with clear, practical steps:

Set aside time—but also take advantage of small, everyday moments to turn your attention toward Him.

Don’t overthink it. Don’t try to impress God. Just talk.

He is attentive, loving, and fully aware of your needs. Pray with confidence in His character.

People who pray will experience more from God and with God than people who don’t.

So start simple:

“Lord, I need You.”

What if God isn’t distant or waiting for you to prove yourself—but is actually a loving Father who already knows you, hears you, and wants to meet with you anytime you reach out?

From our April 12, 2026 service.