Prayer

PRAYER

Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Psa 10:4 .In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies for the redemption of the firstborn, or for purification from pollution; in a word, the people came thither from all parts to discharge their vows and to perform their devotions, not only on great and solemn days, but also on ordinary days; but nothing of this was performed without prayer, 1Ch 23:30 Neh 11:17 Luk 1:10 . Compare also 1Ki 8:22, and the Psalms of David for temple worship.Pious men were accustomed to pray thrice in the day, at fixed hours, Psa 55:7 Dan 6:10 . See HOURS. Social, family, and secret prayer were all habitual with Bible saints; as well as brief ejaculations in the midst of their ordinary business, Neh 2:4 . No uniform posture in prayer is enjoined in the Bible; standing with the hands outspread, 1Ki 8.22, bowing the head, Gen 24:26, kneeling, Luk 22:41, and prostration on the ground, Mat 26:39, were all practiced. Prayer should be offered with submission to God’s will, fervently, perseveringly, and with a confiding reliance on God in Christ; it should be accompanied by humble confession and hearty thanksgiving, and with supplications for all living men, as well as for our friends and those nearest to us. Habitual prayer to God is duty enjoined upon us by sound reason and by right affections; and he who lives without it thereby reveals the atheism of his heart. God requires all men thus to worship him, Eze 36:37 Mat 7:1-11 Phi 4:6 1Ti 2:1-3 Jam 1:5 ; and for neglecting this duty there can be no sufficient excuse. It is often said that prayer cannot alter the unchangeable purposes of God; but the great scheme of his providence embraces every prayer that shall be offered, as well as the answer it shall receive. It is objected that prayer cannot increase his knowledge of our wants, nor his readiness to supply them; and that in any case he will do what is for the best. But he deems it best to grant many blessings in answer to prayer, which otherwise he would withhold; “He will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.” The words of David will be those of every truly praying man: “This poor man cried, and the Lord heard him, and delivered him out of all his troubles,” Psa 34:6 .False and formed religion makes a merit of its prayers, as though “much speaking” and “vain repetitions” could atone for heartlessness. Hypocrites also are wont to pray chiefly that they may have praise of men. These sins Christ reproves in Mat 6:5-15, and gives to his disciples the form of the Lord’s prayer as a beautiful model. In Zep 6:18 1Th 5:17 1Ti 2:8, Paul directs that believers should pray in all places and at all times, lifting up pure hands towards heaven, and blessing God for all things, whether in eating, drinking, or what ever they do; and that every thing be done to the glory of God, 1Co 10:31 . In a word, our Savior has recommended to us to pray without ceasing, Luk 18:1 21:36.

Fuente: American Tract Society Bible Dictionary

Prayer

1. General.-Prayer was to the Apostolic Church the very secret of a life hid with Christ in God (Col 3:3). It was to them the most natural thing in the world to pray for guidance in perplexity, for strength and blessing when the will of God was manifest. In a word, their intercourse with God passed through the whole scale of feeling from the low note of penitence to the highest notes of thanksgiving and praise. Petition for themselves invariably grew into intercession for others and was never the last word of prayer. Alike when the apostles were about to choose a successor to Judas (Act 1:24) and when the Church of Antioch sent forth Barnabas and Paul on their first missionary journey (Act 13:3), prayer was offered. When Paul was kept in prison, he desired and expected such earnest prayer of the Church unto God for him as was offered by the Church of Jerusalem for Peter (Act 12:5).

At first the Temple was the centre for the Christians devotions. They clung to it as the house of prayer, and used the prayers (Act 3:1) of Jewish devotion at the customary hours. The third hour was marked by the gift of the Spirit (Act 2:15), the ninth by the miracle of the healing of a lame man by Peter and John on their way to prayer (Act 3:1), the sixth by the vision which taught Peter to receive Gentile converts. The ill-will of priests and Sadducees only drove them to more earnest prayer for grace to speak Gods word with all boldness (Act 4:24-30). There is a deep thought in 1Jn 3:22 where prayer is spoken of as the boldness with which a son appears before the Father to make requests. Every such prayer is answered not as a reward for meritorious action, but because the prayer itself rightly understood coincides with Gods will (Westcott, ad loc.).

The chief characteristic of Christian prayer is the new power which the fellowship of the Spirit brought to Christians, and the grace of perseverance (Eph 6:18). It is the Spirit whose voice within each child of God cries Abba, Father (Gal 4:6)._ And, when we are weak and know not what to pray for, the Spirit itself entreats for us with groans which are not to be expressed in words, bears His part in our present difficulties and makes our inarticulate longings for a better life audible to God and acceptable to Him since they are the voice of His Spirit (H. B. Swete, The Holy Spirit in the NT, London, 1909, pp. 220, 221). In this deepest teaching of Paul we are led to associate with the work of the Spirit within the intercession of the Son at the Right Hand (Rom 8:34). And we find the clue to the great prayers of Paul.

Beginning with 1Th 1:2-3, we find that the Apostle includes thanksgiving, intercession, and consciousness of the presence of God as of the needs of others. He lays stress on the need of intelligence if prayer is to edify (1Co 14:14 ff.). And along with intelligence he demands from the Christian soldier the resolute perseverance which characterizes his own prayers.

Eph 6:18.-The universality of the duty as to mode, times, and persons is enforced by the words all prayer, at all seasons, in all perseverance, for all the saints.

Rom 1:8-12.-As elsewhere, Paul begins with thankfulness, offering all prayer through the one Mediator, to whom he commends all the service of the Roman Christians, remembering them, no doubt by name, and desiring to see them both to impart and to receive grace.

Eph 1:15-19; Eph 3:14-19.-Again, beginning with thanksgiving, he asks that his friends may have the spirit of efficiency, growth in knowledge, enlightenment, issuing in power. Knowledge and power are the keynotes in the second prayer, in which there is remarkable social teaching. As each individual is strengthened, the life of the whole community will be uplifted by the Spirit of the Father from whom every fatherhood is named, and who has sent the Christ to teach love as the characteristic virtue both of the historic Person and of the ideal State (Chadwick, Pastoral Teaching of St. Paul, p. 292).

In Col 1:9 ff. the same keynotes-knowledge, strength, thankfulness-recur. Knowledge of Gods will affects conduct; under the guidance of the Spirit we are led to new forms of service, are enabled to bear with cheerfulness our difficulties and disappointments, assured that the lot of the saints is a privilege in the [Divine] light.

In Php 1:9-11 Paul prays that love may abound in knowledge and in all perception. All the faculties of reason and emotion will be cultivated in the well-balanced life, in which enthusiasm does not overpower intelligence and tact, but in the long series of moral choices, by which character is built up, the presence and power of Christ will determine the goal which is the fruit of righteousness in a life lived in union with Him. Gloria Dei vivens homo.

These prayers of Paul throw a bright light on the meaning of the different words for prayer which are often discussed from a philological rather than from a religious point of view. The most important are united in the explicit charge given to Timothy (1Ti 2:1 f.): I exhort therefore, first of all, that supplications (), prayers (), intercessions (), thanksgivings (), be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity. Here means prayer in general, always as addressed to God, whereas means more often a vow than prayer; is prayer for particular benefits; (lit._ a pleading for or against others) includes the idea of approach () which in Rom 8:26 emphasizes its meaning of the intercession of the Spirit, and in Rom 8:34, Heb 7:25 of the Son. Other words are , a petition of man to God (Php 4:6, 1Jn 5:15); and , an adjective used at first with such a word as or , picturing the symbol of supplication, an olive branch bound round with wool carried by the suppliant.

While all Christians are exhorted to pray without ceasing (1Th 5:17) it was regarded as a special privilege of those who had leisure, such as widows indeed (1Ti 5:5), to continue in supplications and prayers night and day. Thus the apostles enlisted the help of the Seven in order to give themselves to prayer and to the ministry of the Word (Act 6:4).

There is a deep meditation on the hearing of prayer in Heb 5:7, with reference to our Lords prayers. True prayer-the prayer which must be answered-is the personal recognition and acceptance of the divine will (Joh 14:7 : comp. Mar 11:24 ). It follows that the hearing of prayer, which teaches obedience, is not so much the granting of a specific petition, which is assumed by the petitioner to be the way to the end desired, but the assurance that what is granted does most effectively lead to the end. Thus we are taught that Christ learned that every detail of His Life and Passion contributed to the accomplishment of the work which He came to fulfil, and so He was most perfectly heard. In this sense He was heard for His godly fear (Westcott). These pregnant sentences go to the very root of the problem of prayer. We learn its meaning as the Apostolic Church learnt it only by following our Lord to Gethsemane and the Cross. The ordinary posture of prayer was standing with arms outstretched, like the Pharisee of our Lords parable (Luk 18:11), and the earliest paintings of Orantes in the Roman Catacombs. The well-known words of Tertullian may be quoted (Apol. 30): Gazing up heavenward we Christians pray with hands extended because they are innocent, with the head uncovered because we are not ashamed; finally, without a guide because we pray from the heart.

Following the example of our Lord, both kneeling and prostration were also adopted; Stephen (Act 7:60), Peter (Act 9:40), Paul (Act 20:36, Act 21:5), all knelt. Clement of Rome associated prostration with penitence (Ep. ad Cor. i. 48): Let us therefore root this out quickly, and let us fall down before the Master, and entreat Him with tears. The value attached by Ignatius to the influence of prayer is expressed in the words (Ephesians 5): For if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church.

2. Prayers for the departed.-The possible references to prayers for the departed in the NT taken by themselves are ambiguous, nor is it easy to deal with this subject without reference to authors who wrote outside the limits of this Dictionary. But there is one reference, which may be fairly said to prove the existence of this practice during the first half of the 2nd century.

The epitaph of Abercius (Avircius Marcellus), who was bishop of Hierapolis in Phrygia Salutaris c._ a.d. 160, includes: Let every friend who observeth this pray for me. This is confirmed by the evidence of Tertullian, de Corona, 3 (written c._ a.d. 211): We offer oblations for the dead on the anniversary of their birth. And again (c._ a.d. 217), in de Monogamia, 10, Tertullian describes a Christian widow as one who prays for his [i.e. her husbands] soul, and requests refreshment for him in the meanwhile, and fellowship in the first resurrection, and she offers [sacrifice] on the anniversaries of his falling asleep.

There are also many such references in the inscriptions of the Catacombs, some of which may be assigned to the 2nd century. And there is a continuous tradition of such prayers in the ancient Liturgies, in which prayers are offered for those who rest in Christ that they may have peace and light, rest and refreshment: that they may live in God (or in Christ): that they may be partakers of the joyful resurrection, and of the inheritance of the Kingdom of God.

It is clear that such intercessions date from the beginning of the 2nd cent., and that they represent quite faithfully the general tenor of the teaching of the Apostolic Church on the Future State. Without labouring the point we may say that they support the inference that Onesiphorus was dead when Paul prayed for him (2Ti 1:16-18): The Lord grant unto him to find mercy of the Lord in that day. The Apostle mentions his household in 2Ti 1:16 and 2Ti 4:19, but says nothing of Onesiphorus himself.

The reference in 2Ma 12:43-45 to sacrifices offered for the dead by Judas Maccabaeus may be taken to prove that prayers for the dead were not unknown in our Lords time. But the author speaks in an apologetic way, as if the act of Judas were not a common practice. And the Sadducees who controlled the Temple services did not believe in any resurrection, so we cannot suppose that they would have approved of such prayers.

The central thought of the Apostolic Church with regard to their relationship to the faithful departed is summed up in the Epistle to the Hebrews (Heb 12:22-23) in the words: Ye are come to the spirits of just men made perfect, also described (Heb 12:1) as a great cloud of witnesses. They are living and they are interested in both our faith and conduct, and the least response of our loyalty to them will naturally find expression in our prayers for their peace and progress.

Literature-W. E. Chadwick, The Pastoral Teaching of St. Paul, Edinburgh, 1907; F. E. Warren, The Liturgy and Ritual of the Ante-Nicene Church, London, 1897; A. J. Worlledge, Prayer, do., 1902; G. Bull, Serm. iii. (= Works, 7 vols., Oxford, 1846, i. 77); H. M. Luckock, After Death: Testimony of Primitive Times4, London, 1832; S. C. Gayford, Future State, do., 1903; J. Ussher, An Answer to a Challenge made by a Jesuite in Ireland, do., 1631; G. H. S. Walpole, The Gospel of Hope, do., 1914.

A. E. Burn.

Fuente: Dictionary of the Apostolic Church

PRAYER

A request or petition for mercies; or it is “an offering up our desires to God, for things agreeable to his will, in the name of Christ, by the help of his Spirit, with confession of our sins, and thankful acknowledgment of his mercies.” Nothing can be more rational or consistent than the exercise of this duty. It is a divine injunction that men should always pray, and not faint, Luk 18:1. It is highly proper we should acknowledge the obligations we are under to the Divine Being, and supplicate his throne for the blessings we stand in need of. It is essential to our peace and felicity, and is the happy mean of our carrying on and enjoying fellowship with God. It has an influence on our tempers and conduct, and evidences our subjection and obedience to God. We shall here consider the object, nature, kinds, matter, manner, and forms of prayer, together with its efficacy, and the objections made against it.

I. The object of prayer is God alone, through Jesus Christ, as the Mediator. All supplications, therefore, to saints or angels, are not only useless but blasphemous. All worship of the creature, however exalted that creature is, is idolatry, and strictly prohibited in the sacred law of God. Nor are we to pray to the Trinity, as three distinct Gods; for though the Father, Son, and Holy Ghost be addressed in various parts of the Scripture, 2Co 13:14. 2Th 2:16-17., yet never as three Gods, for that would lead us directly to the doctrine of polytheism: the more ordinary mode the Scripture points out, is, to address the Father through the Son, depending on the Spirit to help our infirmities, Eph 2:18. Rom 8:26.

II. As to the nature of this duty: it must be observed, that it does not consist in the elevation of the voice, the posture of the body, the use of a form, or the mere extemporary use of words, nor, properly speaking, in any thing of an exterior nature; but simply the offering up of our desires to God, Mat 15:8. (

See the definition above.) It has been generally divided into adoration, by which we express our sense of the goodness and greatness of God, Dan 4:34-35; confession, by which we acknowledge our unworthiness, 1Jn 1:9; supplication, by which we pray for pardon, grace, or any blessing we want, Mat 7:7; intercession, by which we pray for others, Jam 5:16; and thanksgiving, by which we express our gratitude to God, Php 4:6. To which some add invocation, a making mention of one or more of the names of God; pleading, arguing our case with God in an humble and fervent manner; dedication, or surrendering ourselves to God; deprecation, by which we desire that evils may be averted; blessing, in which we express our joy in God, and gratitude for his mercies: but, as all these appear to me to be included in the first five parts of prayer, I think they need not be insisted on.

III. The different kinds of prayer, are,

1. Ejaculatory, by which the mind is directed to God on any emergency. It is derived from the word ejaculor, or dart or shoot out suddenly, and is therefore appropriate to describe this kind of prayer, which is made up of short sentences spontaneously springing from the mind. The Scriptures afford us many instances of ejaculatory prayer, Exo 14:15. 1Sa 1:1-28; 1Sa 2:1-36; 1Sa 3:1-21; 1Sa 4:1-22; 1Sa 5:1-12; 1Sa 6:1-21; 1Sa 7:1-17; 1Sa 8:1-22; 1Sa 9:1-27; 1Sa 10:1-27; 1Sa 11:1-15; 1Sa 12:1-25; 1Sa 13:1-23; 1Sa 14:1-52; 1Sa 15:1-35; 1Sa 16:1-23; 1Sa 17:1-58; 1Sa 18:1-30; 1Sa 19:1-24; 1Sa 20:1-42; 1Sa 21:1-15; 1Sa 22:1-23; 1Sa 23:1-29; 1Sa 24:1-22; 1Sa 25:1-44; 1Sa 26:1-25; 1Sa 27:1-12; 1Sa 28:1-13. Rom 7:24-25. Gen 43:29. Jdg 16:28; Luk 23:42-43. It is one of the principal excellencies of this kind of prayer, that it can be practised at all times, and in all places; in the public ordinances of religion; in all our ordinary and extraordinary undertakings; in times of affliction, temptation, and danger; in seasons of social intercourse, in worldly business, in travelling, in sickness, and pain. In fact, every thing around us, and every event that transpires, may afford us matter for ejaculation. It is worthy, therefore, of our practice, especially when we consider that it is a species of devotion that can receive no impediment from any external circumstances; that it has a tendency to support the mind, and keep it in a happy frame; fortifies us against the temptations of the world; elevates our affections to God; directs the minds into a spiritual channel; and has a tendency to excite trust and dependence on Divine Providence.

2. Secret or closet prayer is another kind of prayer to which we should attend. It has its name from the manner in which Christ recommended it, Mat 6:6. He himself set us an example of it, Luk 6:12; and it has been the practice of the saints in every age, Gen 28:1-22 : Dan 6:10. Act 10:9. There are some particular occasions when this duty may be practised to advantage, as when we are entering into any important situation; undertaking any thing of consequence; before we go into the world; when calamities surround us, Isa 26:20; or when ease and prosperity attend us. As closet prayer is calculated to inspire us with peace, defend us from our spiritual enemies, excite us to obedience, and promote our real happiness, we should be watchful lest the stupidity of our frame, the intrusion of company, the cares of the world, the insinuations of Satan, or the indulgence of sensual objects, prevent us from the constant exercise of this necessary and important duty.

3. Family prayer is also another part not to be neglected. It is true there is no absolute command for this in God’s word; yet from hints, allusions, and examples, we may learn that it was the practice of our forefathers: Abraham, Gen 18:19. David, 2Sa 6:20. Solomon, Pro 22:6. Job 1:4-5. Jos 24:15.

See also Eph 6:4. Pro 6:20. Jer 10:25. Act 10:2; Act 10:30. Act 16:15. Family prayer, indeed, may not be essential to the character of a true Christian, but it is surely no honour to heads of families to have it said that they have no religion in their houses. If we consider what a blessing it is likely to prove to our children and our domestics; what comfort it must afford to ourselves; what utility it may prove to the community at large; how it sanctifies domestic comforts and crosses; and what a tendency it has to promote order, decency, sobriety, and religion in general, we must at once see the propriety of attending to it. The objection often made to family prayer is, want of time; but this is a very frivolous excuse, since the time allotted for this purpose need be but short, and may easily be redeemed from sleep or business. Others say, they have no gifts: where this is the case, a form may soon be procured and used, but it should be remembered that gifts increase by exercise, and no man can properly decide, unless he make repeated trials. Others are deterred through shame, or the fear of man; in answer to such we shall refer them to the declarations of our Lord, Mat 10:37-38. Mar 8:38. As to the season for family prayer, every family must determine for itself; but before breakfast every morning, and before supper at night, seems most proper: perhaps a quarter of an hour or twenty minutes may be sufficient as to the time.

4. Social prayer is another kind Christians are called upon to attend to. It is denominated social, because it is offered by a society of Christians in their collective capacity, convened for that particular purpose, either on some peculiar and extraordinary occasions, or at stated and regular seasons. Special prayer- meetings are such as are held at the meeting and parting of intimate friends, especially churches and ministers; when the church is in a state of unusual deadness and barrenness; when ministers are sick, or taken away by death; in times of public calamity and distress, &c. Stated meetings for social prayer are such as are held weekly in some places which have a special regard to the state of the nation and churches: missionary prayer-meetings for the spread of the Gospel: weekly meetings held in most of the congregations which have a more particular reference to their own churches, ministers, the sick, feeble, and weak of the flock. Christians are greatly encouraged to this kind of prayer from the consideration of the promise, Mat 18:20; the benefit of mutual supplications; from the example of the most eminent primitive saints, Mal 3:16. Act 12:12; the answers given to prayer, Act 12:1-12. Jos 10:1-43 : Isa 37:1-38 : &c. and the signal blessing they are to the churches, Php 1:19. 2Co 1:11.

These meetings should be attended with regularity; those who engage should study simplicity, brevity, Scripture language, seriousness of spirit, and every thing that has a tendency to edification. We now come, lastly, to take notice of public prayer, or that in which the whole congregation is engaged, either in repeating a set form, or acquiescing with the prayer of the minister who leads their devotions. This is both an ancient and important part of religious exercise; it was a part of the patriarchical worship, Gen 45:6; it was also carried on by the Jews, Exo 29:43. Luk 1:10. It was a part of the temple service, Is. 56: 7. 1Ki 8:59. Jesus Christ recommended it both by his example and instruction, Mat 18:20. Luk 4:16. The disciples also attended to it, Act 2:41-42; and the Scriptures in many places countenance it, Exo 20:24, Psa 63:1-2; Psa 84:11; Psa 27:4. For the nature, necessity, place, time, and attendance on public worship, see WORSHIP. IV. Of the matter of prayer. “It is necessary, ” says Dr. Watts, “to furnish ourselves with proper matter, that we may be able to hold much converse with God; to entertain ourselves and others agreeably and devoutly in worship; to assist the exercise o our own grace and others, by a rich supply of divine thought and desires in prayer, that we may not be forced to make too long and indecent pauses whilst we are performing that duty; nor break off abruptly as soon as we have begun for want of matter; nor pour out abundance of words to dress up narrow and scanty sense for want of variety of devout thoughts.

1. We should labour after a large acquaintance with all things that belong to religion; for there is nothing that relates to religion but may properly make some part of the matter of our prayer. A great acquaintance with God in his nature, perfections, works and word; an intimate acquaintance with ourselves, and a lively sense of our own frames, wants, sorrows, and joys, will supply us with abundant furniture. We should also be watchful observers of the dealings of God with us in every ordinance, and in every providence. We should observe the working of our heart towards God, or towards the creature, and often examine our temper and our life, both in our natural, our civil, and religious actions. For this purpose, as well as upon many other accounts, it will be of great advantage to keep by us in writing some of the most remarkable providences of God, and instances of his mercy or anger towards us, and some of our most remarkable carriages towards him, whether sins, or duties, or the exercises of grace.

2. We should not content ourselves merely with generals; but if we wish to be furnished with larger supplies of matter, we must descend to particulars in our confessions, petitions, and thanksgivings. We should enter into a particular consideration of the attributes, the glories, the graces, and the relations of God. We should express our sins, our wants, and our sorrows, with a particular sense of the mournful circumstances that attend them: it will enlarge our hearts with prayer and humiliation if we confess the aggravations that increase the guilt of our sins, viz. whether they have been committed against knowledge, against the warnings of conscience, &c. It will furnish us with large matter, if we run over the exalting and heightening circumstances of our mercies and comforts, viz. that they are great, and spiritual, and eternal, as well as temporal. Our petitions and thanksgivings, in a special manner, should be suited to the place and circumstances of ourselves, and those that we pray with, and those that we pray for.

3. It is very proper, at solemn seasons of worship, to read some part of the word of God, or some spiritual treatise written by holy men; or to converse with fellow Christians about divine things, or to spend some time in recollection or meditation of things that belong to religion: this will not only supply us with divine matter, but will compose our thoughts to a solemnity. Just before we engage in that work, we should be absent a little from the world, that our spirits may be freer for converse with God.

4. If we find our hearts, after all very barren, and hardly know how to frame a prayer before God of ourselves, it has been oftentimes useful to take a book in our hand, wherein are contained some spiritual meditations in a petitionary form, some devout reflections, or excellent patterns of prayer; and, above all, the Psalms of David, some of the prophecies of Isaiah, some chapters in the Gospels, or any of the Epistles. Thus we may lift up our hearts to God in secret, according as the verses or paragraphs we read are suited to the case of our own souls. This many Christians have experienced as a very agreeable help, and of great advantage in their secret retirement.

5. We must not think it absolutely necessary to insist upon all the parts of prayer in every address to God; though in our stated and solemn prayers there are but few of them that can be well left out. What we omit at one time we may, perhaps, pursue at another with more lively affection. But let us be sure to insist most upon those things which are warmest in our hearts, especially in secret. We should let those parts of prayer have the largest share in the performance for which our spirits is best prepared, whether it be adoration, petition, confession, or thanksgiving.

6. We should suit the matter of our prayers to the special occasion of each particular duty, to the circumstances of the time, place, and persons with and for whom we pray. This will direct us to the choice of proper thoughts and language for every part of prayer.

7. We should not affect to pray long for the sake of length, or to stretch out our matter by labour and toil of thought, beyond the furniture of our own spirit. Sometimes a person is betrayed by an affectation of long prayers into crude, rash, and unseemly expressions; we are tempted hereby to tautologies, to say the same thing over and over again. We are in danger of tiring those that join with us. We exceed the season that is allotted for us in prayer, especially when others are to succeed in the same work.” V. Of the method of prayer. “Method, ” continues Dr. Watts, “is necessary to guide our thoughts, to regulate our expressions, and dispose of the several parts of prayer in such an order, as is most easy to by understood by those that join with us, and most proper to excite and maintain our own devotion and theirs. This will be of use to secure us from confusion, prevent repetitions, and guard us against roving digressions. The general rules of method in prayer are these three:

1. Let the general and the particular heads in prayer be well distinguished, and usually let generals be mentioned first, and particulars follow.

2. Let things of the same kind, for the most part, be put together in prayer. We should not run from one part to another by starts, and sudden wild thoughts, and then return often to the same part again, going backward and forward in confusion: this bewilders the mind of him that prays, disgusts our fellow-worshippers, and injures their devotion.

3. Let those things, in every part of prayer, which are the proper objects of our judgment, be first mentioned, and then those that influence and move our affections; not that we should follow such a manner of prayer as is more like preaching, as some imprudently have done, speaking many divine truths without the form or air of prayer. Yet it must be granted that there is no necessity of always confining ourselves to this, or to any other set method, no more than there is of confining ourselves to a form in prayer. Sometimes the mind is so divinely full of one particular part of prayer, that high expressions of gratitude, and of devoting ourselves to God, break out first. I am persuaded, however, that if young Christians did not give themselves up to a loose and negligent habit of speaking every thing that comes uppermost, but attempted to learn this holy skill by a recollection of the several parts of prayer, and properly disposing their thoughts, there would be great numbers in our churches that would arrive at a good degree of the gift of prayer, and that to the great edification of our churches, as well as of their own families.”

As to expression in prayer, it may be observed, that though prayer be the proper work of the heart, yet in this present state, in secret as well as in social prayer, the language of the lips is an excellent aid in this part of worship. Expressions are useful not only to dress our thoughts, but sometimes to form, and shape, and perfect the ideas and affections of our minds. They serve to awaken the holy passions of the soul as well as to express them. They fix and engage all our powers in religion and worship; and they serve to regulate as well as to increase our devotion. The directions to attain a treasure of expressions are these:

1. We should labour after a fresh, particular, and lively sense of the greatness and grace of God, and of our own wants, and sins, and mercies. The passions of the mind, when they are moved, do mightily help the tongue; they give a natural eloquence to those who know not any rules of art, and they almost constrain the dumb to speak. There is a remarkable instance of this in ancient history. When Atys, the son of Croesus the king, who was dumb from his childhood, saw his father ready to be slain, the violence of his passion broke the bonds wherewith his tongue was tied, and he cried out to save him. Let our spiritual senses be always awake and lively, then words will follow in a greater or less degree.

2. We should treasure up such expressions, especially, as we read in Scripture, and such as we have found in other books of devotion, or such as we have heard fellow Christians make use of, whereby our own hearts have been sensibly moved and warmed.

3. We should be always ready to engage in holy conference, and divine discourse. This will teach us to speak of the things of God. It should be our practice to recollect and talk over with one another the sermons we have heard, the books of divinity we have been conversant with, those parts of the word of God we have lately read, and especially our own experiences of divine things. Hereby we shall gain a large treasure of language to clothe our thoughts and affections.

4. We should pray for the gift of utterance, and seek the blessing of the Spirit of God upon the use of proper means to obtain a treasure of expressions for prayer; for the wise man tells us, that “the preparation of the heart in man, and the answer of the tongue, is from the Lord, ” Pro 16:1. The rules about the choice and use of proper expressions are these:

1. We should choose those expressions that best suit our meaning, that most exactly answer the ideas of our mind, and that are fitted to our sense and apprehension of things.

2. We should use such a way of speaking as may be most natural and easy to be understood, and most agreeable to those that join with us. We should avoid all foreign and uncommon words; all those expressions which are too philosophical, and those which savour too much of mystical divinity; all dark metaphors, or expressions that are used only by some particular violent partymen. We should likewise avoid length and obscurity in our sentences, and in the placing of our words; and not interline our expressions with too many parentheses, which cloud and entangle the sense.

3. Our language should be grave and decent, which is a medium between magnificence and meanness; we should avoid all glittering language and affected style. An excessive fondness of elegance and finery of style in prayer discovers the same pride and vanity of mind, as an affection to many jewels and fine apparel in the house of God: it betrays us into a neglect of our hearts, and of experimental religion, by an affection to make the nicest speech, and say the finest things we can, instead of sincere devotion, and praying in the spirit. On the other hand, we should avoid mean and coarse, and too familiar expressions; such as excite any contemptible or ridiculous ideas; such as raise any improper or irreverent thoughts in the mind, or base and impure images, for these much injure the devotion of our fellow-worshippers.

4. We should seek after those ways of expression that are pathetical; such as denote the fervency of affection, and carry life and spirit with them; such as may awaken and exercise our love, our hope, our holy joy, our sorrow, our fear, and our faith, as well as express the activity of those graces. This is the way to raise, assist, and maintain devotion. We should, therefore, avoid such a sort of style as looks more like preaching, which some persons that affect long prayers have been guilty of to a great degree: they have been speaking to the people rather than speaking to God; they have wandered away from god to speak to men; but this is quite contrary to the nature of prayer, for prayer is our own address to God, and pouring out our hearts before him with warm and proper affections.

5. We should not always confine ourselves to one set form of words to express any particular request; nor take too much pains to avoid an expression merely because we used it in prayer heretofore. We need not be over fond of a nice uniformity of words, nor of perpetual diversity of expression in every prayer: it is best to keep the middle between these two extremes. The imitation of those Christians and ministers that have the best gifts, will be an excellent direction in this as well as in the former cases. As to the voice in prayer: in the first place, our words should be all pronounced distinct, and ought not to be made shorter by cutting off the last syllable, nor longer by the addition of hems and o’s, of long breaths, affected groanings, and useless sounds, &c.

2. Every sentence should be spoken loud enough to be heard, yet none so loud as to affright or offend the ear. Some persons have got a habit of beginning their prayers, and even upon the most common family occasions, so loud as to startle the company; others begin so low in a large assembly, that it looks like secret worship, and as though they forbid those that are present to join with them. Both these extremes are to be avoided by prudence and moderation.

3. we should observe a due medium between excessive swiftness and slowness of speech, for both are faulty in their kind. If we are too swift, our words will be hurried on, and be mingled in confusion; if we are too slow, this will be tiresome to the hearers, and will make the worship appear heavy and dull. As to gesture in prayer: all indecencies should be avoided. Prostration may be sometimes used in secret prayer, under a deep and uncommon sense of sin; but kneeling is the most frequent posture; and nature seems to dictate and lead us to it as an expression of humility, of a sense of our wants, a supplication for mercy, and adoration of and dependence on him before whom we kneel. “Standing is a posture not unfit for this worship, especially in places where we have not conveniency for the humbler gestures: but sitting, or other postures of rest and laziness, ought not to be indulged, unless persons are aged or infirm, or the work of prayer be drawn out so long as to make it troublesome to human nature to maintain itself always in one posture.

The head should be kept for the most part without motion; the whole visage should be composed to gravity and solemnity. The eye should be kept from roving, and some think it best to keep the eyes closed. The lifting up of the hands is a very natural expression of our seeking help from God. As to other parts of the body there is little need of direction. In secret devotion, sighs and groans may be allowed; but in public these things should be less indulged. If we use ourselves to various motions, or noise made by the hands or feet, or any other parts, it will tempt others to think that our minds are not very intensely engaged; or, at least, it will appear so familiar and irreverent, as we would not willingly be guilty of in the presence of our superiors here on earth.” VI. As to forms of prayer. We find this has been a matter of controversy among divines and Christians, whether such ought to be used, or whether extempore prayers are not to be preferred. We shall state the arguments on both sides. Those who are advocates for forms, observe, that it prevents absurd, extravagant, or impious addresses to God, as well as the confusion of extemporary prayer; that forms were used under the Old Testament dispensation; and, in proof thereof cite Numb. 6: 24, 26. Numb. 10: 35, 36. On the other side it is answered, that it is neither reasonable nor Scriptural to look for the pattern of Christian worship in the Mosaic dispensation, which, with all its rites and ceremonies, is abrogated and done away; that, though forms may be of use to children, and such as are very ignorant, yet restriction to forms, either in public or private does not seem Scriptural or lawful. If we look to the authority and example of Christ and his apostles, every thing is in favour of extempore prayer. The Lord’s prayer, it is observed, was not given to be a set form, exclusive of extemporary prayer.

See LORD’S PRAYER.

It is farther argued, that a form cramps the desires; inverts the true order of prayer, making our words to regulate our desires, instead of our desires regulating our words; has a tendency to make us formal; cannot be suited to every one’s case; that it looks as if we were not in reality convinced of our wants, when we want a form to expess them; and, finally, in answer to the two first arguments, that it is seldom the case that those who are truly sensible of their condition, and pray extempore, do it in an impious and extravagant manner; and if any who have the gift of prayer really do so, and run into the extreme of enthusiasm, yet this is not the case with the generality, since an unprejudiced attention to those who pray extempore must convince us, that, if their prayers be not so elegantly composed as that of a set form, they are more appropriate, and delivered with more energy and feeling. VII. The efficacy of prayer. It has been objected, that, “if what we request be fit for us, we shall have it without praying; if it be not fit for us, we cannot obtain it by praying.” But it is answered, that it may be agreeable to perfect wisdom to grant that to our prayers which it would not have been agreeable to the same wisdom to have given us without praying for. But what virtue, you will ask, is there in prayer, which should make a favour consistent with wisdom, which would not have been so without it? To this question, which contains the whole difficulty attending the subject, the following possibilities are offered in reply:

1. A favour granted to prayer, may be more apt on that very account to produce a good effect upon the person obliged. It may hold in the divine bounty, what experience has raised into a proverb in the collation of human benefits, that what is obtained without asking, is oftentimes received without gratitude.

2. It may be consistent with the wisdom of the Deity to withhold his favours till they be asked for, as an expedient to encourage devotion in his rational creation, in order thereby to keep up and circulate a knowledge and sense of their dependency on him.

3. Prayer has a natural tendency to amend the petitioner himself; it composes the mind, humbles us under a conviction of what we are, and under the gracious influence of the Divine Spirit assimilates us into the divine image. Let it suffice, therefore, to say, that, though we are certain that God cannot be operated on, or moved as a fellow- creature may; that though we cannot inform him of any thing he does not know, nor add any thing to his essential and glorious perfections, by any services of ours; yet we should remember that he has appointed this as a mean to accomplish an end; that he has commanded us to engage in this important duty, 1Th 5:17; that he has promised his Spirit to assist us in it, Rom 8:26; that the Bible abounds with numerous answers to prayer; and that the promise still relates to all who pray, that answers shall be given, Mat 7:7. Psa 50:15. Luk 18:1 &c. Php 4:6-7. Jam 5:16. Wilkins, Henry, Watts, on Prayer; Townsend’s Nine Sermons on Prayer; Paley’s Mor. Phil. vol. 2: p. 31; Mason’s Student and Pastor, p. 87; Wollaston’s Rel. of Nat. p.122, 124; H. Moore on Education, ch. 1. vol. 2:; Barrow’s Works, vol. 1: ser. 6; Smith’s System of Prayer; Scamp’s Sermon on Family Religion.

Fuente: Theological Dictionary

prayer

(Latin: precari, to beg)

An act of the virtue of religion, the lifting up of mind and heart to God to adore, praise, thank Him, and ask Him for aid, an implied exercise of faith, hope, and, at i least, initial love. Vocal prayer is the recitation of a set form; mental prayer is interior, made without the use of a given formula. Prayer is necessary , for salvation, the victory over temptation, the practise of virtue, the perseverance in grace. It is the ever possible and ready means of grace prescribed by God as the acknowledgment of God’s sovereignty, and man’s utter dependence on Him. Prayer which man makes for himself will certainly be heard, if the proper things are asked, and the prayer is made with attention (excluding willful distractions), sincerity, humility, confidence, perseverance. Private prayer is that made in one’s own name; public prayer is made in the name of the community. Liturgical prayer is the official prayer of the Church (Prayers of the Mass, the Breviary). The spirit of prayer consists in the appreciation of the excellence, the conviction of necessity, and confidence in the power of prayer. The most perfect prayer is the “Our Father.”

Fuente: New Catholic Dictionary

Prayer

(Greek euchesthai, Latin precari, French prier, to plead, to beg, to ask earnestly).

An act of the virtue of religion which consists in asking proper gifts or graces from God. In a more general sense it is the application of the mind to Divine things, not merely to acquire a knowledge of them but to make use of such knowledge as a means of union with God. This may be done by acts of praise and thanksgiving, but petition is the principal act of prayer.

The words used to express it in Scripture are: to call up (Genesis 4:26); to intercede (Job 22:10); to mediate (Isaiah 53:10); to consult (1 Samuel 28:6); to beseech (Exodus 32:11); and, very commonly, to cry out to. The Fathers speak of it as the elevation of the mind to God with a view to asking proper things from Him (St. John Damascene, “De fide”, III, xxiv, in P.G., XCIV, 1090); communing and conversing with God (St. Gregory of Nyssa, “De oratione dom.”, in P.G., XLIV, 1125); talking with God (St. John Chrysostom, “Hom. xxx in Gen.”, n. 5, in P.G., LIII, 280). It is therefore the expression of our desires to God whether for ourselves or others. This expression is not intended to instruct or direct God what to do, but to appeal to His goodness for the things we need; and the appeal is necessary, not because He is ignorant of our needs or sentiments, but to give definite form to our desires, to concentrate our whole attention on what we have to recommend to Him, to help us appreciate our close personal relation with Him. The expression need not be external or vocal; internal or mental is sufficient.

By prayer we acknowledge God’s power and goodness, our own neediness and dependence. It is therefore an act of the virtue of religion implying the deepest reverence for God and habituating us to look to Him for everything, not merely because the thing asked be good in itself, or advantageous to us, but chiefly because we wish it as a gift of God, and not otherwise, no matter how good or desirable it may seem to us. Prayer presupposes faith in God and hope in His goodness. By both, God, to whom we pray, moves us to prayer. Our knowledge of God by the light of natural reason also inspires us to look to Him for help, but such prayer lacks supernatural inspiration, and though it may avail to keep us from losing our natural knowledge of God and trust in Him, or, to some extent, from offending Him, it cannot positively dispose us to receive His graces.

Objects of Prayer

Like every act that makes for salvation, grace is required not only to dispose us to pray, but also to aid us in determining what to pray for. In this “the spirit helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings” (Romans 8:26). For certain objects we are always sure we should pray, such as our salvation and the general means to it, resistance to temptation, practice of virtue, final perseverance; but constantly we need light and the guidance of the Spirit to know the special means that will most help us in any particular need. That there may be no possibility of misjudgment on our part in such an essential obligation, Christ has taught us what we should ask for in prayer and also in what order we should ask it. In response to the request of His disciples to teach them how to pray, He repeated the prayer commonly spoken of as the Lord’s Prayer (q. v.), from which it appears that above all we are to pray that God may be glorified, and that for this purpose men may be worthy citizens of His kingdom, living in conformity with His will. Indeed, this conformity is implied in every prayer: we should ask for nothing unless it be strictly in accordance with Divine Providence in our regard. So much for the spiritual objects of our prayer. We are to ask also for temporal things, our daily bread, and all that it implies, health, strength, and other worldly or temporal goods, not material or corporal only, but mental and moral, every accomplishment that may be a means of serving God and our fellow- men. Finally, there are the evils which we should pray to escape, the penalty of our sins, the dangers of temptation, and every manner of physical or spiritual affliction, so far as these might impede us in God’s service.

To whom may we pray

Although God the Father is mentioned in this prayer as the one to whom we are to pray, it is not out of place to address our prayers to the other Divine persons. The special appeal to one does not exclude the others. More commonly the Father is addressed in the beginning of the prayers of the Church, though they close with the invocation, “Through Our Lord Jesus Christ Thy Son who with Thee liveth and reigneth in the unity of the Holy Ghost, world without end”. If the prayer be addressed to God the Son, the conclusion is: “Who livest and reignest with God the Father in the unity of the Holy Ghost, God, world without end”; or, “Who with Thee liveth and reigneth in the unity, etc.”. Prayer may be addressed to Christ as Man, because He is a Divine Person, not however to His human nature as such, precisely because prayer must always be addressed to a person, never to something impersonal or in the abstract. An appeal to anything impersonal, as for instance to the Heart, the Wounds, the Cross of Christ, must be taken figuratively as intended for Christ Himself.

Who can pray

As He has promised to intercede for us (John 14:16), and is said to do so (Romans 8:34; Hebrews 7:25), we may ask His intercession, though this is not customary in public worship. He prays in virtue of His own merits; the saints intercede for us in virtue of His merits, not their own. Consequently when we pray to them, it is to ask for their intercession in our behalf, not to expect that they can bestow gifts on us of their own power, or obtain them in virtue of their own merit. Even the souls in purgatory, according to the common opinion of theologians, pray to God to move the faithful to offer prayers, sacrifices, and expiatory works for them. They also pray for themselves and for souls still on earth. The fact that Christ knows the future, or that the saints may know many future things, does not prevent them from praying. As they foresee the future, so also they foresee how its happenings may be influenced by their prayers, and they at least by prayer do all in their power to bring about what is best, though those for whom they pray may not dispose themselves for the blessings thus invoked. The just can pray, and sinners also. The opinion of Quesnel that the prayer of the sinned adds to his sin was condemned by Clement XI (Denzinger, 10 ed., n. 1409). Though there is no supernatural merit in the sinner’s prayer, it may be heard, and indeed he is obliged to make it just as before he sinned. No matter how hardened he may become in sin, he needs and is bound to pray to be delivered from it and from the temptations which beset him. His prayer could offend God only if it were hypocritical, or presumptuous, as if he should ask God to suffer him to continue in his evil course. It goes without saying that in hell prayer is impossible; neither devils nor lost souls can pray, or be the object of prayer.

For whom we may pray

For the blessed prayers may be offered not with the hope of increasing their beatitude, but that their glory may be better esteemed and their deeds imitated. In praying for one another we assume that God will bestow His favours in consideration of those who pray. In virtue of the solidarity of the Church, that is, of the close relations of the faithful as members of the mystical Body of Christ, any one may benefit by the good deeds, and especially by the prayers of the others as if participating in them. This is the ground of St. Paul’s desire that supplications, prayers, intercessions, and thanksgivings be made for all men (Tim., ii, 1), for all, without exception, in high or low station, for the just, for sinners, for infidels; for the dead as well as for the living; for enemies as well as for friends. (See COMMUNION OF SAINTS).

Effects of Prayer

In hearing our prayer God does not change His will or action in our regard, but simply puts into effect what He had eternally decreed in view of our prayer. This He may do directly without the intervention of any secondary cause as when He imparts to us some supernatural gift, such as actual grace, or indirectly, when He bestows some natural gift. In this latter case He directs by His Providence the natural causes which contribute to the effect desired, whether they be moral or free agents, such as men; or some moral and others not, but physical and not free; or, again, when none of them is free. Finally, by miraculous intervention, and without employing any of these causes, He can produce the effect prayed for.

The use or habit of prayer redounds to our advantage in many ways. Besides obtaining the gifts and graces we need, the very process elevates our mind and heart to a knowledge and love of Divine things, greater confidence in God, and other precious sentiments. Indeed, so numerous and so helpful are these effects of prayer that they compensate us, even when the special object of our prayer is not granted. Often they are of far greater benefit than what we ask for. Nothing that we might obtain in answer to our prayer could exceed in value the familiar converse with God in which prayer consists. In addition to these effects of prayer, we may (de congruo) merit by it restoration to grace, if we are in sin; new inspirations of grace, increase of sanctifying grace, and satisfy for the temporal punishment due to sin. Signal as all these benefits are, they are only incidental to the proper effect of prayer due to its impetratory power based on the infallible promise of God, “Ask, and it shall be given you; seek, and you shall find: knock, and it shall be opened to you” (Matthew 7:7); “Therefore I say unto you, all things whatsoever you ask when ye pray, believe that you shall receive” (Mark 11:24 — see also Luke 11:11; John 16:24, as well as innumerable assurances to this effect in the Old Testament).

Conditions of Prayer

Absolute though Christ’s assurances in regard to prayer would seem to be, they do not exclude certain conditions on which the efficacy of prayer depends. In the first place, its object must be worthy of God and good for the one who prays, spiritually or temporally. This condition is always implied in the prayer of one who is resigned to God’s will, ready to accept any spiritual favour God may be pleased to grant, and desirous of temporal ones only in so far as they may help to serve God. Next, faith is needed, not only the general belief that God is capable of answering prayer or that it is a powerful means of obtaining His favour, but also the implicit trust in God’s fidelity to His promise to hear a prayer in some particular instance. This trust implies a special act of faith and hope that if our request be for our good, God will grant it, or something else equivalent or better, which in His Wisdom He deems best for us. To be efficacious prayer should be humble. To ask as if one had a binding claim on God’s goodness, or title of whatever colour to obtain some favour, would not be prayer but demand. The parable of the Pharisee and the Publican illustrates this very clearly, and there are innumerable testimonies in Scripture to the power of humility in prayer. “A contrite and humbled heart, O God, thou wilt not despise” (Ps. 1, 19). “The prayer of him that humbleth himself shall pierce the clouds” (Eccl., xxxv, 21). Without sacrifice of humility we may and should try to be sure that our conscience is good, and that there is no defect in our conduct inconsistent with prayer; indeed, we may even appeal to our merits so far as they recommend us to God, provided always that the principal motives of one’s confidence are God’s goodness and the merits of Christ. Sincerity is another necessary quality of prayer. It would be idle to ask favour without doing all that may be in our power to obtain it; to beg for it without really wishing for it; or, at the same time that one prays, to do anything inconsistent with the prayer. Earnestness or fervour is another such quality, precluding all lukewarm or half-hearted petitions. To be resigned to God’s will in prayer does not imply that one should be indifferent in the sense that one does not care whether one be heard or not, or should as lief not receive as receive; on the contrary, true resignation to God’s will is possible only after we have desired and earnestly expressed our desire in prayer for such things as seem needful to do God’s will. This earnestness is the element which makes the persevering prayer so well described in such parables as the Friend at Midnight (Luke 11:5-8), or, the Widow and the Unjust Judge (Luke 18:2-5), and which ultimately obtains the precious gift of perseverance in grace.

Attention in Prayer

Finally, attention is of the very essence of prayer. As an expression of sentiment emanating from our intellectual faculties prayer requires their application, i.e. attention. As soon as this attention ceases, prayer ceases. To begin praying and allow the mind to be wholly diverted or distracted to some other occupation or thought necessarily terminates the prayer, which is resumed only when the mind is withdrawn from the object of distraction. To admit distraction is wrong when one is obliged to apply oneself to prayer; when there is no such obligation, one is at liberty to pass from the subject of prayer, provided it be done without irreverence, to any other proper subject. This is all very simple when applied to mental prayer; but does vocal prayer require the same attention as mental,-in other words, when praying vocally must one attend to the meaning of words, and if one should cease to do so, would one by that very fact cease to pray? Vocal prayer differs from mental precisely in this that mental prayer is not possible without attention to the thoughts that are conceived and expressed whether internally or externally. Neither is it possible to pray without attending to thought and words when we attempt to express our sentiment in our own words; whereas all that is needed for vocal prayer proper is the repetition of certain words, usually a set form with the intention of using them in prayer. So long as the intention lasts, i.e. so long as nothing is done to terminate it or wholly inconsistent with it, so long as one continues to repeat the form of prayer, with proper reverence in disposition and outward manner, with only this general purpose of praying according to the prescribed form, so long as one continues to pray and no thought or external act can be considered a distraction unless it terminate our intention, or by levity or irreverence be wholly inconsistent with the prayer. Thus one may pray in the crowded streets where it is impossible to avoid sights and sounds and consequent imaginations and thoughts.

Provided one repeats the words of the prayer and avoids wilful distractions of mind to things in no way pertaining to prayer, one may through mental infirmity or inadvertence admit numerous thoughts not connected with the subject of the prayer, without irreverence. It is true, this amount of attention does not enable one to derive from prayer the full spiritual advantage it should bring; nay, to be satisfied with it as a rule would result in admitting distractions quite freely and wrongfully. For this reason it is advisable not only to keep the mind bent on praying but also to think of the purport of the prayer, and as far as possible to think of the meaning of some at least of the sentiments or expressions of the prayer. As a means of cultivating the habit, it is recommended, notably in the spiritual exercises of St. Ignatius, often to recite certain familiar prayers, the Lord’s Prayer, the Angelical Salutation, the Creed, the Confiteor, slowly enough to admit the interval of a breath between the principal words or sentences, so as to have time to think of their meaning, and to feel in one’s heart the appropriate emotions. Another practice strongly recommended by the same author is to take each sentence of these prayers as a subject of reflection, not delaying too long on any one of them unless one finds in it some suggestion or helpful thought or sentiment, but then stopping to reflect as long as one finds proper food for thought or emotion, and, when one has dwelt sufficiently on any passage, finishing the prayer without further deliberate reflection (see DISTRACTION).

Necessity of Prayer

Prayer is necessary for salvation. It is a distinct precept of Christ in the Gospels (Matthew 6:9; 7:7; Luke 11:9; John 16:26; Colossians 4:2; Romans 12:12; 1 Peter 4:7). The precept imposes on us only what is really necessary as a means of salvation. Without prayer we cannot resist temptation, nor obtain God’s grace, nor grow and persevere in it. This necessity is incumbent on all according to their different states in life, especially on those who by virtue of their office, of priesthood, for instance, or other special religious obligations, should in a special manner pray for their own welfare and for others. The obligation to pray is incumbent on us at all times. “And he spoke also a parable, to them that we ought always to pray, and not to faint” (Luke 18:1); but it is especially pressing when we are in great need of prayer, when without it we cannot overcome some obstacle or perform some obligation; when, to fulfil various obligations of charity, we should pray for others; and when it is specially implied in some obligation imposed by the Church, such as attendance at Mass, and the observance of Sundays and feast-days. This is true of vocal prayer, and as regards mental prayer, or meditation, this, too, is necessary so far as we may need to apply our mind to the study of Divine things in order to acquire a knowledge of the truths necessary for salvation.

The obligation to pray is incumbent on us at all times, not that prayer should be our sole occupation, as the Euchites, or Messalians, and similar heretical sects professed to believe. The texts of Scripture bidding us to pray without ceasing mean that we must pray whenever it is necessary, as it so frequently is necessary; that we must continue to pray until we shall have obtained what we need. Some writers speak of a virtuous life as an uninterrupted prayer, and appeal to the adage “to toil is to pray” (laborare est orare). This does not mean that virtue or labour replaces the duty of prayer, since it is not possible either to practise virtue or to labour properly without frequent use of prayer. The Wyclifites and Waldenses, according to Suarez, advocated what they called vital prayer, consisting in good works, to the exclusion even of all vocal prayer except the Our Father. For this reason Suarez does not approve of the expression, though St. Francis de Sales uses it to mean prayer reinforced by work, or rather work which is inspired by prayer. The practice of the Church, devoutly followed by the faithful, is to begin and end the day with prayer; and though morning and evening prayer is not of strict obligation, the practice of it so well satisfies our sense of the need of prayer that neglect of it, especially for a long time is regarded as more or less sinful, according to the cause of the neglect, which is commonly some form of sloth.

Vocal Prayer

Prayer may be classified as vocal or mental, private or public. In vocal prayer some outward action, usually verbal expression, accompanies the internal act implied in every form of prayer. This external action not only helps to keep us attentive to the prayer, but it also adds to its intensity. Examples of it occur in the prayer of the Israelites in captivity (Exodus 2:23); again after their idolatry among the Chanaanites (Judges 3:9); the Lord’s Prayer (Matthew 6:9); Christ’s own prayer after resuscitating Lazarus (John 11:41); and the testimonies in Heb., v, 7, and xiii, 15, and frequently we are recommended to use hymns, canticles, and other vocal forms of prayer. It has been common in the Church from the beginning; nor has it ever been denied, except by the Wyclifites and the Quietists. The former objected to it as unnecessary, as God does not need our words to know what goes on in our souls, and prayer being a spiritual act need be performed by the soul alone without the body. The latter regarded all external action in prayer as an untoward disturbance or interference with the passivity of the soul required, in their opinion, to pray properly. It is obvious that prayer must be the action of the entire man, body as well as soul; that God who created both is pleased with the service of both, and that when the two act in unison they help instead of interfering with one another’s activities. The Wyclifites objected not only to all external expression of prayer generally, but to vocal prayer in its proper sense, viz. Prayer expressed in set form of words, excepting only the Our Father. The use of a variety of such forms is sanctioned by the prayer over the first-fruits (Deuteronomy 26:13). If it be right to use one form, that of the Our Father, why not others also? The Litany, Collective and Eucharistic prayers of the early Church were surely set forms, and the familiar daily prayers, the Our Father, Hail Mary, Apostles’ Creed, Confiteor, Acts of Faith, Hope, and Charity, all attest the usage of the Church in this respect and the preference of the faithful for such approved forms to others of their own composition.

Postures in Prayer

Postures in prayer are also an evidence of the tendency in human nature to express inward sentiment by outward sign. Not only among Jews and Christians, but among pagan peoples also, certain postures were considered appropriate in prayer, as, for instance, standing with arms raised among the Romans. The Orante indicates the postures favoured by the early Christians, standing with hands extended, as Christ on the Cross, according to Tertullian; or with hands raised towards heaven, with bowed heads, or, for the faithful, with eyes raised toward heaven, and, for the catechumens, with eyes bent on the earth; prostration, kneeling, genuflection, and such gestures as striking the breast are all outward signs of the reverence proper for prayer, whether in public or private.

Mental Prayer

Meditation is a form of mental prayer consisting in the application of the various faculties of the soul, memory, imagination, intellect, and will, to the consideration of some mystery, principle, truth, or fact, with a view to exciting proper spiritual emotions and resolving on some act or course of action regarded as God’s will and as a means of union with Him. In some degree or other it has always been practised by God-fearing souls. There is abundant evidence of this in the Old Testament, as, for instance, in Ps. xxxviii, 4; lxii, 7; lxxvi, 13; cxviii throughout; Ecclus., xiv, 22; Is., xxvi, 9; lvii, 1; Jer., xii, 11. In the New Testament Christ gave frequent examples of it, and St. Paul often refers to it, as in Eph., vi, 18; Col., iv, 2; I Tim., iv, 15; I Cor., xiv, 15. It has always been practised in the Church. Among others who have recommended it to the faithful as Chrysostom in his two books on prayer, as also in his “Hom. xxx in Gen.” and “Hom. vi. in Isaiam”; Cassian in “Conference ix”; St. Jerome in “Epistola 22 ad Eustochium”; St. Basil in his “Homily on St. Julitta, M.”, and “In regular breviori”, 301; St. Cyprian, “In expositione orationis dominicalis”; St. Ambrose, “De sacramentis”, VI, iii; St. Augustine, “Epist. 121 ad Probam”, cc. v, vi, vii; Boctius, “De spiritu et anima”, xxxii; St. Leo, “Sermo viii de jejunio”; St. Bernard, “De consecratione'”, I, vii; St. Thomas, II-II, Q. lxxxiii, a. 2.

The writings of the Fathers themselves and of the great theologians are in large measure the fruit of devout meditation as well as of study of the mysteries of religion. There is, however, no trace of methodical meditation before the fifteenth century. Prior to that time, even in monasteries, no regulation seems to have existed for the choir or arrangement of subject, the order, method, and time of the consideration. From the beginning, before the middle of the twelfth century, the Carthusians had times set apart for mental prayer, as appears from Guigo’s “Consuetudinary”, but no further regulation. About the beginning of the sixteenth century one of the Brothers of the Common Life, Jean Mombaer of Brussels, issued a series of subjects or points for meditation. The monastic rules generally prescribed times for common prayer, usually the recitation of the Office, leaving it to the individual to ponder as he might on one or other of the texts. Early in the sixteenth century the Dominican chapter of Milan prescribed mental prayer for half an hour morning and evening. Among the Franciscans there is record of methodical mental prayer about the middle of that century. Among the Carmelites there was no regulation for it until Saint Theresa introduced it for two hours daily. Although Saint Ignatius reduced meditation to such a definite method in his spiritual exercises, it was not made part of his rule until thirty years after the formation of the Society. His method and that of St. Sulpice have helped to spread the habit of meditating beyond the cloister among the faithful everywhere.

Methods of Meditation

In the method of St. Ignatius the subject of the meditation is chosen beforehand, usually the previous evening. It may be any truth or fact whatever concerning God or the human soul, God’s existence, His attributes, such as justice, mercy, love, wisdom, His law, providence, revelation, creation and its purpose, sin and its penalties, death, creation and its purpose, sin and its penalties, death, judgment, hell, redemption, etc. The precise aspect of the subject should be determined very definitely, otherwise its consideration will be general or superficial and of no practical benefit. As far as possible its application to one’s spiritual needs should be foreseen, and to work up interest in it, as one retires and rises, one should recall it to mind so as to make it a sleeping and a waking thought. When ready for meditation, a few moments should be given to recollecting what we are about to do so as to begin with quiet of mind and deeply impressed with the sacredness of prayer. A brief act of adoration of God naturally follows, with a petition that our intention to honour Him in prayer may be sincere and persevering, and that every faculty and act, interior and exterior, may contribute to His service and praise. The subject of the meditation is then recalled to mind, and in order to fix the attention, the imagination is here employed to construct some scene appropriate to the subject, e.g. the Garden of Paradise, if the meditation be on Creation, or the Fall of Man; the Valley of Jehosaphat, for the Last Judgment; or, for Hell, the bottomless and boundless pit of fire. This is called the composition of the place, and even when the subject of meditation has no apparent material associations, the imagination can always devise some scene or sensible image that will help to fix or recall one’s attention and appreciate the spiritual matter under consideration. Thus, when considering sin, especially carnal sin, as enslaving the soul, the Book of Wisdom, ix, 15, suggests the similarity of the body to the prison house of the soul: “The corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things.”

Quite often this initial step, or prelude as it is called, might occupy one profitably the entire time set apart for meditation; but ordinarily it should be made in a few minutes. A brief petition follows for the special grace one hopes to obtain and then the meditation proper begins. The memory recalls the subject as definitely as possible, one point at a time, repeating it over if necessary, always as a matter of intimate personal interest, and with a strong act of faith until the intellect naturally apprehends the truth or the import of the fact under consideration, and begins to conceive it as a matter for careful consideration, reasoning about it and studying what it implies for one’s welfare. Gradually an intense interest is aroused in these reflections, until, with faith quickening the natural intelligence one begins to perceive applications of the truth or fact to one’s condition and needs and to feel the advantage or necessity of acting upon the conclusions drawn from one’s reflections. This is the important moment of meditation. The conviction that we need or should do something in accordance with our consideration begets in us desires or resolutions which we long to accomplish. It we are serious we shall admit of no self-deception either as to the propriety or possibility of such resolutions on our part. No matter what it may cost us to be consistent, we shall adopt them, and the more we appreciate their difficulty and our own weakness or incapacity, the more we shall try to value the motives which prompt us to adopt them, and above all the more we shall pray for grace to be able to carry them out.

If we are in earnest we shall not be satisfied with a superficial process. In the light of the truth we are meditating, our past experience will come to mind and confront us perhaps with memory of failure in previous attempts similar to those we are considering now, or at least with a keen sense of the difficulty to be apprehended, making us more solicitous about the motives animating us and humble in petitioning God’s grace. These petitions, as well as all the various emotions that arise from our reflections, find expression in terms of prayer to God which are called colloquies, or conversations with Him. They may occur at any point in the process, whenever our thoughts inspire us to call upon God for our needs, or even for light to perceive and appreciate them and to know the means of obtaining them. This general process is subject to variations according to the character of the matter under consideration. The number of preludes and colloquies may vary, and the time spent in reasoning may be greater or less according to our familiarity with the subject. There is nothing mechanical in the process; indeed, if analysed, it is clearly the natural operation of each faculty and of all in concert. Roothaan, who has prepared the best summary of it, recommends a remote preparation for it, so as to know whether we are properly disposed to enter into meditation, and, after each exercise, a brief review of each part of it in detail to see how far we may have succeeded. It is strongly advised to select as a means of recalling the leading thought or motive or affection some brief memorandum, preferably couched in the words of some text of Scripture, the “Imitation of Christ”, the Fathers of the Church, or of some accredited writer on spiritual things. Meditation made regularly according to this method tends to create an atmosphere or spirit of prayer.

The method in vogue among the Sulpicians and followed by the students in their seminaries is not substantially different from this. According to Chenart, companion of Olier and for a long time director of the Seminary of St. Sulpice, the meditation should consist of three parts: the preparation, the prayer proper, and the conclusion. By way of preparation we should begin with acts of adoration of Almighty God, of self-humiliation, and with fervent petition to be directed by the Holy Spirit in our prayer to know how to make it well and obtain its fruits. The prayer proper consists of considerations and the spiritual emotions or affections that result from such considerations. Whatever the subject of the meditation may be, it should be considered as it may have been exemplified in the life of Christ, in itself, and in its practical importance for ourselves. The simpler these considerations are the better. A long or intricate course of reasoning is not at all desirable. When some reasoning is needed, it should be simple and always in the light of faith. Speculation, subtlety, curiosity are all out of place. Plain, practical reflections, always with an eye to self-examination, in order to see how well or ill our conduct conforms to the conclusions we derive from such reflections, are by means to be sought. The affections are the main object of the meditation. These are to have charity as their aim and norm. They should be few, if possible, one only of such simplicity and intensity that it can inspire the soul to act on the conclusion derived from the consideration and resolve to do something definite in the service of God. To seek too many affections only distracts or dissipates the attention of the mind and weakens the resolution of the will. If it be difficult to limit the emotions to one, it is not well to make much effort to do so, but better to devote our energies to deriving the best fruit we can from such as arise naturally and with ease from our mental reflections. As a means of keeping in mind during the day the uppermost thought or motive of the meditation we are advised to cull a spiritual nosegay, as it is quaintly called, with which to refresh the memory from time to time.

Meditation carefully followed forms habits of recalling and reasoning rapidly and with some ease about Divine things in such a manner as to excite pious affections, which become very ardent and which attach us very strongly to God’s will. When prayer is made up chiefly of such affections, it is called by Alvarez de Paz, and other writers since his time, affective prayer, to denote that instead of having to labour mentally to admit or grasp a truth, we have grown so familiar with it that almost the mere recollection of it fills us with sentiments of faith, hope, charity; moves us to practise more generously one or other of the moral virtues; inspires us to make some act of self-sacrifice or to attempt some work for the glory of God. When these affections become more simple, that is, less numerous, less varied, and less interrupted or impeded by reasoning or mental attempts to find expression either for considerations or affections, they constitute what is called the prayer of simplicity by Bossuet and those who follow his terminology, of simple attention to one dominant thought or Divine object without reasoning on it, but simply letting it recur at intervals to renew or strengthen the sentiments which keep the soul united to God.

These degrees of prayer are denoted by various terms by writers on spiritual subjects, the prayer of the heart, active recollection, and by the paradoxical phrases, active repose, active quietude, active silence, as opposed to similar passive states; St. Francis de Sales called it the prayer of simple committal to God, not in the sense of doing nothing or of remaining inert in His sight, but doing all we can to control our own restless and aberrant faculties so as to keep them disposed for His action. By whatever name these degrees of prayer may be called, it is important not to confuse them with any of the modes of Quietism (see GUYON, MOLINOS), as also not to exaggerate their importance, as if they were absolutely different from vocal prayers and meditation, since they are only degrees of ordinary prayer. With more than usual attention to the sentiment of a set form of prayer meditation begins; the practice of meditation develops a habit of centering our affections on Divine things; as this habit is cultivated, distractions are more easily avoided, even such as arise from our own varied and complex thoughts or emotions, until God or any truth or fact relating to Him becomes the simple object of our undisturbed attention, and this attention is held steadfast by the firm and ardent affection it excites. St. Ignatius and other masters in the art of prayer have provided suggestions for passing from meditation proper to these further degrees of prayer. In the “Spiritual Exercises” the repetition of previous meditations consists in affective prayer, and the exercises of the second week, the contemplations of the life of Christ, are virtually the same as the prayer of simplicity, which is in its last analysis the same as the ordinary practice of contemplation. Other modes of prayer are described under CONTEMPLATION; PRAYER OF QUIET.

The classification of private and public prayer is made to denote distinction between the prayer of the individual, whether in or out of the presence of others, for his or for others needs, and all prayer offered officially or liturgically whether in public or in secret, as when a priest recites the Divine Office outside of choir. All the liturgical prayers of the Church are public, as are all the prayers which one in sacred orders offers in his ministerial capacity. These public prayers are usually offered in places set apart for this purpose, in churches or chapels, just as in the Old Law they were offered in the Temple and in the synagogue. Special times are appointed for them: the hours for the various parts of the daily Office, days of rogation or of vigil, seasons of Advent and Lent; and occasions of special need, affliction, thanksgiving, jubilee, on the part of all, or of large numbers of the faithful. (See UNION OF PRAYER.)

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ST. THOMAS, II-II, Q. lxxxiii; SUAREZ, De oratione, I, in De religione, IV; PESCH, Praelectiones dogmaticae, IX (Freiburg, 1902); ST. BERNARD, Scala claustralium, attributed to St. Augustine under the title of Scala paradisi in volume IX among his works; ROOTHAAN, The Method of Meditation (New York, 1858); LETOURNEAU, Methode d’oraison mentale du seminaire de St-Sulpice (Paris, 1903); Catechism of the Council of Trent, tr. DONOVAN (Dublin, s. d.); POULAIN, The Graces of Interior Prayer (St. Louis, 1911); CAUSADE, Progress in Prayer, tr. SHEEHAN (St. Louis); FISHER, A Treatise on Prayer (London, 1885); EGGER, Are Our Prayers Heard? (London, 1910); ST. FRANCIS DE SALES, Treatise of the Love of God (tr. London, 1884); ST. PETER OF ALCANTARA, A Golden Treatise on Mental Prayer (tr. Oxford, 1906); FABER, Growth in Holiness (London, 1854). Among the many books of meditation, the following may be mentioned: AVANCINI, Vita et doctrina Jesu Christi ex quatuor evangeliis collectae (Paris, 1850); DE PONTE, Meditationes de praecipuis fidei nostrae mysteriis (St. Louis, 1908-10), tr., Meditations on the Mysteries of Holy Faith (London, 1854); GRANADA, Meditations and Contemplations (New York, 1879); LANCICIUS, Pious Affections towards God and the Saints (London, 1883); SEGNERI, The Manna of the Soul (London, 1892); ST. JOHN BAPTIST DE LA SALLE, Meditations for Sundays and Festivals (New York, 1882); BELLORD, Meditations (London); LUCK, Meditations; CHALLONER, Considerations upon Christian Truths and Christian Doctrines (Philadelphia, 1863); CLARKE, Meditations on the Life, Teaching and Passion of Jesus Christ (New York, 1901); HAMON, Meditations for all the Days in the Year (New York, 1894); MEDAILLE, Meditations on the Gospels, tr. EYRE (New York, 1907); NEWMAN, Meditations and Devotions (New York, 1893); WISEMAN, Daily Meditations (Dublin, 1868); VERCRUYSSE, Practical Meditations (London).

JOHN J. WYNNE Transcribed by Thomas M. Barrett Dedicated to Fr. Jim Poole, S.J.

The Catholic Encyclopedia, Volume XIICopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, June 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York

Fuente: Catholic Encyclopedia

Prayer

The words generally used in the O.T. are , tchinnah (from the root

, to incline, to be gracious, whence in Hithp. to entreat grace or mercy; Sept. generally, ; Vulg. deprecatio), and , tephillah (from the root , to judge, whence in Hithp. to seek judgment; Sept. ; Vulg. oratio). The latter is also used to express intercessory prayer. The two words point to the two chief objects sought in prayer, viz. the prevalence of right and truth, and the gift of mercy. A very frequent formula for prayer in the O.T. is the phrase

,. to call upon the name of Jehovah. The usual Greek term is , which originally signified only a wish; but , to beg (properly to want), is a frequent expression for prayer.

I. Scriptural History of the Subject.

1. That prayer was coeval with the fallen race we cannot doubt, and it was in all probability associated with the first sacrifice. The first definite account of its public observance occurs in the remarkable expression recorded in the lifetime of Enos, the son of Seth: Then began men to call upon the name of the Lord (Gen 4:26). From that time a life of prayer evidently marked the distinction between the pious and the wicked. The habit was maintained in the chosen family of Abraham, as is evident from frequent instances in the history of the Hebrew patriarchs. Moses, however, gave no specific commands with reference to this part of religious service (comp. Spanheim, Ad Callimach. Pallad. p. 139; Creuzer, Symbol. 1, 164 sq.), and prayer was not by law interwoven with the public worship of God among the Hebrews (but comp. Deu 26:10; Deu 26:13, and the prayer of atonement offered by the high-priest, Lev 16:21).

We do not know whether, before the exile, prayer was customarily joined with sacrificial offerings (Iliad, 1, 450 sq.; Odys. 14:423; Lucian, Dea Syr. 57; Curtius, 4:13, 15; Pliny, H. N. 28, 3; see Iamblich, Myster. 5, 26). Yet, at least in morning and evening worship, those present perhaps joined in prayer, either silently or with united voices (see Luk 1:10). About the time of the exile our records begin of the custom of the Levites reciting prayers and leading others (1Ch 23:30; comp. Neh 11:17; Berach. 26, 1; see Otho, Lex. Rab. p. 164). An extraordinary instance of public prayer occurs in 1Ki 8:22. We see that prayer as a religious exercise, in the outer court of the sanctuary, though not expressly commanded, was yet supposed and expected. (Psa 141:2; Rev 8:3-4, seem to indicate that incense was a symbol of prayer; but see Baihr, Symbolik, 1, 461 sq.) As private devotion prayer was always in general use (comp. Isa 1:15; Credner, On Joel, p. 192, supposes from Joe 2:16, and Mat 18:3; Mat 19:14; Psa 8:3, that especial virtue was ascribed to the prayers of innocent children; but without ground). After the time of the exile prayer came gradually to be viewed as a meritorious work, an opus operatun. Prayer and fasting were considered the two great divisions of personal piety (Tob 12:9; Jdt 4:12). It was customary to offer prayer before every great undertaking (Jdt 13:7; comp. Act 9:40; Iliad, 9:172; 24, 308; Pythag. Carmen Aur. 48); as in war before a battle (1Ma 5:33; 1Ma 11:71; 2Ma 15:26; comp. 1Ma 8:29). Three times a day was prayer repeated (Dan 6:11; comp. Psalm 4:18; Tanchaum, 9, 4, in Schttgen, Hor. Hebr. 1, 419): namely, at the third hour (9 A.M., Act 2:15, the time of the morning sacrifice in the Temple); at mid-day, the sixth hour (12 M., 10:9); and in the afternoon, at the ninth hour (3 P.M., the time of the evening sacrifice in the Temple; comp. Dan 9:21; Josephus, Ant. 14:4, 3; see also Acts 3, 1; Act 10:30; Thilo, Apocr. 1, 352; Schttgen, Op. cit. p. 418 sq.; Wetstein, 2, 471). Compare the three or four fold repetition of songs of praise by the Egyptian priests each day (Porphyr. Abstin. 4, 8). The Moharnmedans, too, are well known to have daily hours of prayer. It was usual, too, before and after eating to utter a form of prayer or thanks (Mat 15:36; Joh 6:11; Act 27:35; Philo, Opp. 2, 481; Porphyr. Abstinen. 4, 12; see Kuinol, De precum ante et post cibum up. Judeos et Christ. faciendarum genere, antiquitate, etc. [Lips. 1764]). The Pharisees and Essenes especially ascribed great importance to prayer. The former, indeed, made a display of this form of devotion (Mat 6:5), and humored their own conceit by making their prayers very long. SEE PHARISEE.

Permanent forms of prayer were already customary in the time of Christ (Luk 11:1), perhaps chiefly the same which are contained in the Mishna, Berachoth (comp. Pirke Aboth, 2, 13). The Lord’s Prayer, too, has several, though not very important, agreements with the forms in the Talmud (see Schttgen, 1, 160 sq.; Vitringa, De Synag. Vet. p. 962; Otho, Lex. Rab. p. 539; Tholuck, Berypredigt, p. 337 sq.). Private prayer was practiced by the Israelites chiefly in retired chambers in their houses (Mat 6:6), especially in the upper room (Dan 6:11; Jdt 8:5; Tobit 3, 12; Acts 1, 13; Act 10:9), and on the roof. If in the open air, an eminence was sought for (Mat 14:23; Mar 6:46; Luk 6:12; comp. 1Ki 18:42). The inhabitants of Jerusalem were fondest of going to the court of the Temple (Luk 18:10; Act 3:1; comp. Isa 56:7; see Arnob. Adv. Gent. 6, 4; Lakealacher, Antiq. Gr. Sacr. p. 425). He, however, who was surprised by the hour of prayer in the street stood there and said his prayer on the spot. In every case the face was turned towards the holy hill of the Temple (Dan 6:11; 2Ch 6:34; 2 Chronicles 3 Esdr. 4:58; Mishna, Berach. 4, 5), hut by the Samaritans to Gerizim. In the court of the Temple the face was turned to the Temple itself (1Ki 8:38), to the Holy of Holies (Psalms 5, 8; see Thilo, Apocr. 1, 20). Thus the Jews praying then faced the west, while the modern Jews in Europe and America face the east in prayer. It was an early custom among Christians, too, to turn the face towards the east in praying (Origen, Hosea 2 n. 5, in Num., in Op. 2, 284; Clem. Alex. Strom. 7, 724; comp. Tertul. Apol. 16).

The Mohammedans turn the face towards Mecca (Rosenmller, Morgenl. 4, 361). The usual posture in prayer was standing (1 Samuel 1, 26; 1Ki 8:22; Dan 9:20; Mat 6:5; Mar 11:25; Luk 18:11 comp. Iliad, 24:306 sq.; Martial, 12:77, 2; Al Koran, 5, 8; Mishna, Berach. 5, 1; Philo. Opp. 2, 481; Wetstein, 1, 321). But in earnest devotion, bending the knee, or actual kneeling, was practiced (2Ch 6:13; 1Ki 8:54; Esdr. 9:5; Dan 6:10; Luk 22:41; Act 9:40), or the body was even thrown to the ground (Gen 24:26; Neh 8:6; Jdt 9:1; Mat 26:39). The hands before prayer must be made clean. Says the Mishna, He that prays with unclean hands commits deadly sin (Sohar Deuteronomy f. 101, 427; comp. 1Ti 2:8; Odys. 2, 261; Clem. Alex. Strom. 4, 531; Chrysost. Hona. 43, in 1 Corinthians). The hands were then, in standing, often lifted up towards heaven (1Ki 8:22; Neh 8:7; Lamentations 2, 19; 3, 41; Psa 28:2; Psa 134:2; 2 Macc. 3, 20; 1 Timothy 2, 8; Philo, Opp. 2. 481, 534; Iliad, 1, 450; Virgil, En. 1, 93; Horace, Od. 3, 23, 1; Plutarch, Alex. p. 682; Aristotle, Mund. 6; Seneca, Ep. 41; Wetstein, 2, 323; Doughtoei Analect. 2 135); sometimes were spread out (Isa 1:15; Ezr 9:5); and in humble prayers of penitence were laid meekly on the breast, or sometimes the breast was struck with them (Luk 18:13). A posture peculiar to prayer was dropping the head upon the breast (Psa 35:13), or between the knees (1Ki 18:42). This was done in great sorrow. The former is still customary among the Mohammedans (see the figs. in Reland’s De Relig. Muh. p. 87). SEE ATTITUDES.

Extensive treatises on the kinds of prayer, and their order andrconduct, are given in the Mishna (treatise Berachoth) and the double Gemara (in German by Rabe [Halle, 1777]; see also Otho, Lex. Rab. p. 537 sq.). One species of prayer was intercession. Almost infallible virtue was ascribed to it when offered by a holy person (see James 5, 16; comp. Diod. Sic. 4, 61; Apollod. 3, 12, 6; Gen 20:7; Gen 20:17; Exo 32:11 sq.; 1Ki 17:20 sq.; Josephus, Ant. 14, 2, 1; 2Co 1:11; 1 Timothy 2, 1 sq.; Php 1:19). Hence it was common to request the prayers of others (1 Thessalonians 5, 25; 2 Thessalonians 3, 1; Heb 13:18; comp. Deyling, Observ. 2, 587 sq.). See Jonath. On Gen 26:27; and esp. Suicer, Observ. Sacr. p. 149 sq.; Schroder, Diss. de Precib. Hebrseorum [Marb. 1717]; Saubert, De Precibuts Heb.; and Poleman, De situ praecandi vet. Heb., both in Ugolini Thesaur. vol. 21; Carpzov, Appar. p. 322 sq.; Baur, Gottesd. Veuf. 1, 357 sq.; Rehm, Historia Precum Biblica (Gtting. 1814); Hartmann, Verbind. d. A. u. N.T. p. 236 sq., 286 sq.; and on the whole subject, Brover, de Niedek, De populor. vet. et recent. Adorationib. (Amsterd. 1713). The Homeric prayers are treated in Naegelsbach’s Homer. Theol. p. 185 sq. SEE PROSEUCHE; SEE SYNAGOGUE.

2. The only form of prayer given for perpetual use in the O.T. is the one in Denlt. 26, 5-15, connected with the offering of tithes and first-fruits, and containing in simple form the important elements of prayer. acknowledgment of God’s mercy, self-dedication, and prayer for future blessing. To this may perhaps be added the threefold blessing of Num 6:24-26, couched as it is in a precatory form; and the short prayers of Moses (Num 10:35-36) at the moving and resting of the cloud, the former of which was the germ of the 68th Psalm.

Indeed, the forms given, evidently with a view to preservation and constant use, are rather hymns or songs than prayers properly so called, although they often contain supplication. Scattered through the historical books we have the Song of Moses taught to the children of Israel (Deu 32:1-43); his less important songs after the passage of the Red Sea (Exo 15:1-19) and at the springing out of the water (Num 21:17-18); the Song of Deborah and Barak (Judges 5); the Song of Hannah in 1Sa 2:1-10 (the effect of which is seen by reference to the Magnificat); and the Song of David (Psalms 18), singled out in 2 Samuel 22. But after David’s time the existence and use of the Psalms, and the poetical form of the prophetic books, and of the prayers which they contain, must have tended to fix this psalmic character on all Jewish prayer. The effect is seen plainly in the form of Hezekiah’s prayers in 2Ki 19:15-19; Isa 38:9-20.

But of the prayers recorded in the O.T. the two most remarkable are those of Solomon at the dedication of the Temple (1Ki 8:23-53) and of Joshua the high-priest and his colleagues after the captivity (Neh 9:5-38). The former is a prayer for God’s presence with his people in time of national defeat (Neh 9:33-34), famine or pestilence (Neh 9:35-37), war (Nehemiah 9:44, 45), and captivity (Nehemiah 9:46-50), and with each individual Jew and stranger (Nehemiah 9:41-43) who may worship in the Temple. The latter contains a recital of all God’s blessings to the children of Israel from Abraham to the captivity, a confession of their continual sins, and a fresh dedication of themselves to the covenant. It is clear that both are likely to have exercised a strong liturgical influence, and accordingly we find that the public prayer in the Temple, already referred to, had in our Lord’s time grown into a kind of liturgy. Before and during the sacrifice there was a prayer that God would put it into their hearts to love and fear him; then a repeating of the Ten Commandments, and of the passages written on their phylacteries. SEE FRONTLETS; next, three or four prayers and ascriptions of glory to God; and the blessing from Num 6:24-26, The Lord bless thee, etc., closed this service. Afterwards, at the offering of the meat-offering, there followed the singing of psalms, regularly fixed for each day of the week, or specially appointed for the great festivals (see Bingham, bk. 13:ch. 5, 4). A somewhat similar liturgy formed a regular part of the synagogue worship, in which there was a regular minister, as the leader of prayer ( , legatus ecclesiae), and public prayer, as well as private, was the special object of the Proseuchie. It appears, also, from the question of the disciples in Luk 11:1, and from Jewish tradition, that the chief teachers of the day gave special forms of prayer to their disciples, as the badge of their discipleship and the best fruits of their learning. SEE FORMS OF PRAYER.

All Christian prayer is, of course, based on the Lord’s Prayer; but its spirit is also guided by that of his prayer in Gethsemane, and of the prayer recorded by St. John (John 17), the beginning of his great work of intercession. The first is the comprehensive type of the simplest and most universal prayer; the second justifies prayers for special blessings of this life, while it limits them by perfect resignation to God’s will; the last, dwelling as it does on the knowledge and glorification of God, and the communion of man with him, as the one object of prayer and life, is the type of the highest and most spiritual devotion. The Lord’s Prayer has given the form and tone of all ordinary Christian prayer; it has fixed, as its leading principles, simplicity and confidence in our Father, community of sympathy with all men, and practical reference to our own life; it has shown, as its true objects, first the glory of God, and next the needs of man. To the intercessory prayer we may trace up its transcendental element, its desire of that communion through love with the nature of God which is the secret of all individual holiness and of all community with men.

The influence of these prayers is more distinctly traced in the prayers contained in the Epistles (see Eph 3:14-21; Rom 16:25-27; Php 1:3-11; Col 1:9-15; Heb 13:20-21; 1Pe 5:10-11, etc.) than in those recorded in the Acts. The public prayer, which from the beginning became the principle of life and unity in the Church (see Act 2:42; and comp. Act 1:24-25; Act 4:24-30; Act 6:6; Act 12:5; Act 13:2-3; Act 16:25; Act 20:36; Act 21:5), probably in the first instance took much of its form and style from the prayers of the synagogues. The only form given (besides the very short one of Act 1:24-25), dwelling as it does (Act 4:24-30) on the Scriptures of the O.T. in their application to our Lord, seems to mark this connection. It was probably by degrees that they assumed the distinctively Christian character.

3. In the record of prayers accepted and granted by God, we observe, as always. a special adaptation to the period of his dispensation to which they belong. In the patriarchal period they have the simple and childlike tone of domestic supplication for the simple and apparently trivial incidents of domestic life. Such are the prayers of Abraham for children (Gen 15:2-3); for Ishmael (Gen 15:17-18); of Isaac for Rebekah (Gen 25:21); of Abraham’s servant in Mesopotamia (Gen 24:12-14); although sometimes they take a wider range in intercession, as with Abraham for Sodom (Gen 18:23-32), and for Abimelech (Gen 18:20; Gen 18:7; Gen 18:17). In the Mosaic period they assume a more solemn tone and a national bearing, chiefly that of direct intercession for the chosen people, as by Moses (Num 11:2; Num 12:13; Num 21:7); by Samuel (1Sa 7:5; 1Sa 12:19; 1Sa 12:23); by David (2Sa 24:17-18); by Hezekiah (2Ki 19:15-19); by Isaiah (2Ki 19:4; 2Ch 32:20); by Daniel (Dan 9:20-21): or of prayer for national victory, as by Asa (2Ch 14:11); Jehoshaphat (2Ch 20:6-12), More rarely are they for individuals, as in the prayer of Hannah (1Sa 1:12); in that of Hezekiah in his sickness (2Ki 20:2); the intercession of Samuel for Saul (1Sa 15:11; 1Sa 15:35), etc. A special class are those which precede and refer to the exercise of miraculous power, as by Moses (Exo 8:12; Exo 8:30; Exo 15:25); by Elijah at Zarephath (1Ki 17:20) and Carmel (1Ki 18:36-37); by Elisha at Shunem (2Ki 4:33) and Dothan (2Ki 6:17-18); by Isaiah (2Ki 20:11); by St. Peter for Tabitha (Act 9:40); by the elders of the Church (Jam 5:14-16). In the New Testament they have a more directly spiritual bearing, such as the prayer of the Church for protection and grace (Act 4:24-30); of the Apostles for their Samaritan converts (Act 8:15); of Cornelius for guidance (Act 10:4; Act 10:31); of the Church of St. Peter (Act 12:5); of St. Paul at Philippi (Act 16:25); of St. Paul against the thorn in the flesh answered, although not granted (2Co 12:7-9), etc. It would seem the intention of Holy Scripture to encourage all prayer, more especially intercession, in all relations and for all righteous objects. SEE PRAYER.

II. Christian Doctrine on the Subject.

1. Prayer is a request or petition for mercies; or it is an offering-up of our desires to God, for things agreeable to his will, il the name of Christ, by the help of his Spirit, with confession of our sins, and thankful acknowledgment of his mercies. Nothing can be more rational or consistent than the exercise of this duty. It is a divine injunction that men should always pray, and not faint (Luk 18:1). It is highly proper we should acknowledge the obligations we are under to the Divine Being, and supplicate his throne for the blessings we stand in need of. It is essential to our peace and felicity, and is the happy means of our carrying on and enjoying fellowship with God. It has an influence on our tempers and conduct, and evinces our subjection and obedience to God.

2. The object of prayer is God alone, through Jesus Christ as the Mediator. All supplications, therefore, to saints or angels are not only useless, but blasphemous. All worship of the creature, however exalted that creature is, is idolatry, and is strictly prohibited in the sacred law of God. Nor are we to pray to the Trinity as three distinct Gods; for though the Father. Son, and Holy Ghost be addressed in various parts of the Scripture (2Co 13:14; 2Th 2:16-17), yet never as three Gods, for that would lead us directly to the doctrine of polytheism: the more ordinary mode the Scripture points out is to address the Father through the Son, depending on the Spirit to help our infirmities (Eph 2:18; Rom 8:26).

3. As to the nature of this duty, it must be observed that it does not consist in the elevation of the voice, the posture of the body, the use of a form, or the mere extemporary use of words, nor, properly speaking, in anything of an exterior nature; but simply the offering up of our desires to God (Mat 15:8). (See the definition above.) It has generally been divided into adoration, by which we express our sense of the goodness and greatness of God (Dan 4:34-35); confession, by which we acknowledge our unworthiness (1 John 1, 9); supplication, by which we pray for pardon, grace, or any blessing we want (Mat 7:7); intercession, by which we pray for others (James 5, 16); and thanksgiving, by which we express our gratitude to God (Php 4:6). To these some add invocation, a making mention of one or more of the names of God; pleading, arguing our case with God in a humble and fervent manner; dedication, or surrendering ourselves to God; deprecation, by which we desire that evils may be averted; blessing, in which we express our joy in God, and gratitude for his mercies; but as all these appear to be included in the first five parts of prayer, they need not be insisted on.

4. The different kinds of prayer are,

(1.) Ejaculatory, by which the mind is directed to God on any emergency. It is derived from the word ejaculor, to dart or shoot out suddenly, and is therefore appropriated to describe this kind of prayer, which is made up of short sentences, spontaneously springing from the mind. The Scriptures afford us many instances of ejaculatory prayer (Exo 14:15; 1 Samuel 1, 13; Rom 7:24-25; Gen 43:29, Jdg 16:28; Luk 23:42-43). It is one of the principal excellences of this kind of prayer that it can be practiced at all times, and in all places; in the public ordinances of religion; in all our ordinary and extraordinary undertakings; in times of affliction, temptation, and danger; in seasons of social intercourse; in worldly business; in traveling; in sickness and pain. In fact, everything around us, and every event that transpires, may afford us matter for ejaculation. It is worthy, therefore, of our practice, especially when we consider that it is a species of devotion that can receive no impediment from any external circumstances, that it has a tendency to support the mind, and keep it in a happy frame; fortifies us against the temptations of the world; elevates our affections to God; directs the mind into a spiritual channel; and has a tendency to excite trust and dependence on Divine Providence.

(2.) Secret or closet prayer is another kind of prayer to which we should attend. It has its name from the manner in which Christ recommended it (Mat 6:6). He himself set us an example of it (Luk 6:12); and it has been the practice of the saints in every age (Genesis 28:32; Dan 6:10; Act 10:9). There are some particular occasions when this duty may be practiced to advantage, as when we are entering into any important situation; undertaking anything of consequence; before we go into the world; when calamities surround us (Isa 26:20); or when ease and prosperity attend us. As closet prayer is calculated to inspire us with peace, defend us from our spiritual enemies, excite us to obedience, and promote our real happiness, we should be watchful lest the stupidity of our frame, the intrusion of company, the cares of the world, the insinuations of Satan, or the indulgence of sensual objects, prevent us from the constant exercise of this necessary and important duty.

(3.) Family prayer is also another part not to be neglected. It is true there is no absolute command for this in God’s Word; yet, from hints, allusions, and examples we may learn that it was the practice of ancient saints Abraham (Gen 18:19), David (2Sa 6:20), Solomon (Pro 22:6), Job (Job 1:4-5), Joshua (Jos 24:15). (See also Eph 6:4; Pro 6:20; Jer 10:25; Act 10:2; Act 10:30; Act 16:15.) Family prayer, indeed, may not be essential to the character of a true Christian, but it is surely no honor to heads of families to have it said that they have no religion in their houses. If we consider what a blessing it is likely to prove to our children and our domestics; what comfort it must afford to ourselves; of what utility it may prove to the community at large; how it sanctifies domestic comforts and crosses; and what a tendency it has to promote order, decency, sobriety, and religion in general, we must at once see the propriety of attending to it. The objection often made to family prayer is want of time; but this is a very frivolous excuse, since the time allotted for this purpose need be but short, and may easily be redeemed from sleep or business. Others say they have no gifts; where this is the case, a form may soon be procured and used, but it should be remembered that gifts increase by exercise, and no man can properly decide unless he make repeated trials. Others are deterred through shame, or the fear of man: in answer to such, we refer them to the declarations of our Lord (Mat 10:37-38; Mar 8:38). As to the season for family prayer, every family must determine for itself; but before breakfast every morning, and before supper at night, seems most proper: perhaps a quarter of an hour or twenty minutes may be sufficient as to the time.

(4.) Social prayer is another kind Christians are called upon to attend to. It is denominated social because it is offered by a society of Christians in their collective capacity, convened for that particular purpose, either on some peculiar and extraordinary occasions, or at stated and regular seasons. Special prayer-meetings are such as are held at the meeting and parting of intimate friends, especially churches and ministers: when the Church is in a state of unusual deadness and barrenness; when ministers are sick, or taken away by death; in times of public calamity and distress, etc. Stated meetings for social prayer are such as are held weekly in some places which have a special regard to the state of the nation and churches; missionary prayer meetings for the spread of the Gospel; weekly meetings held in most of the congregations, which have a more particular reference to their own churches, ministers, the sick, feeble, and weak of the flock. Christians are greatly encouraged to this kind of prayer from the consideration of the promise (Mat 18:20), the benefit of mutual supplications, from the example of the most eminent primitive saints (Mal 3:16; Act 12:12), the answers given to prayer (Act 12:1-12; Joshua 10; Isaiah 37 :etc.), and the signal blessing they are to the churches (Php 1:19; 2Co 1:11). These meetings should be attended with regularity; those who engage should study simplicity, brevity, Scripture language, seriousness of spirit, and everything that has a tendency to edification. We now come, lastly, to take notice of public prayer, or that in which the whole congregation is engaged, either in repeating a set form or acquiescing with the prayer of the minister who leads their devotions. This is both an ancient and important part of religious exercise; it was a part of the patriarchal worship (Genesis 4:56); it was also carried on by the Jews (Exo 29:43; Luk 1:10). It was a part of the Temple-service (Isa 56:7; 1Ki 8:59). Jesus Christ recommended it both by his example and instruction (Mat 18:20; Luk 4:16). The disciples also attended to it (Act 2:41-42), and the Scriptures in many places countenance it (Exo 20:24; Psa 63:1-2; Psa 84:11; Psa 27:4). See Wilkins, Henry, Watts, On Prayer; Townsend, Nine Sermons on Prayer; Paley, Moral Philosophy, 2, 31; Mather, Student and Pastor, p. 87; Wollaston, Religion of Nature, p. 122, 123; Hannah More, On Education, vol. 2, ch. 1; Barrow, Works, vol. 1, ser. 6; Smith, System of Prayer; Scamp, Sermon on Family Religion; Walford, On Prayer. SEE WORSHIP.

III. Philosophical Diffculties.

1. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding its real efficacy arises chiefly from two sources: from the belief that mall lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. The first difficulty is even increased when we substitute the belief in a personal God for the sense of an impersonal destiny; since not only does the predestination of God seem to render prayer useless, but his wisdom and love, giving freely to man all that is good for him, appear to make it needless.

The difficulty is familiar to all philosophy, the former element being far the more important: the logical inference from it is the belief in the absolute uselessness of prayer. But the universal instinct of prayer, being too strong for such reasoning, generally exacted as a compromise the use of prayer for good in the abstract (the mens sana in corpora sano); a compromise theoretically liable to the same difficulties, but wholesome in its practical effect. A far more dangerous compromise was that adopted by some philosophers, rather than by mankind at large, which separated internal spiritual growth from the external circumstances that give scope thereto, and claimed the former as belonging entirely to man, while allowing the latter to be gifts of the gods, and therefore to be fit objects of prayer.

The most obvious escape from these difficulties is to fall back on the mere subjective effect of prayer, and to suppose that its only object is to produce on the mind that consciousness of dependence which leads to faith, and that sense of God’s protection and mercy which fosters love. These being the conditions of receiving, or at least of rightly entering into, God’s blessings, it is thought that in its encouragement of them the entire use and efficacy of prayer consist.

Now, Scripture, while, by the doctrine of spiritual influence, it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. The reference of all events and actions to the will or permission of God, and of all blessings to his free grace, is indeed the leading idea of all its parts, historical, prophetic, and doctrinal; and this general idea is expressly dwelt upon in its application to the subject of prayer. The principle that our Heavenly Father knoweth what things we have need of before we ask him is not only enunciated in plain terms by our Lord, but is at all times implied in the very form and nature of all Scriptural prayers; and, moreover, the ignorance of man, who knows not what to pray for as he ought, and his consequent need of the divine guidance in prayer, are dwelt upon with equal earnestness. Yet, while this is so, on the other hand the instinct of prayer is solemnly sanctioned and enforced in every page. Not only is its subjective effect asserted, but its real objective efficacy, as a means appointed by God for obtaining blessing, is both implied and expressed in the plainest terms. As we are bidden to pray for general spiritual blessings-in which instance it might seem as if prayer were simply a means of preparing the heart, and so making it capable of receiving them- so also are we encouraged to ask special blessings, both spiritual and temporal, in hope that thus (and thus only) we may obtain them, and to use intercession for others, equally special and confident, in trust that an effect, which in this case cannot possibly be subjective to ourselves, will be granted to our prayers: The command is enforced by direct promises, such as that in the Sermon on the Mount (Mat 7:7-8), of the clearest and most comprehensive character; by the example of all saints and of our Lord himself; and by historical records of such effect as granted to prayer again and again.

Thus, as usual in the case of such mysteries, the two apparently opposite truths are emphasized, because they are needful to man’s conception of his relation to God; their reconcilement is not, perhaps cannot be, fully revealed; for, in fact, it is involved in that inscrutable mystery which attends the conception of any free action of man as necessary for the working out of the general laws of God’s unchangeable will.

At the same time it is clearly implied that such a reconcilement exists, and that all the apparently isolated and independent exertions of man’s spirit in prayer are in some way perfectly subordinated to the one supreme will of God, so as to form a part of his scheme of providence. This follows from the condition, expressed or understood in every prayer, Not my will, but thine be done. It is seen in the distinction between the granting of our petitions (which is not absolutely promised) and the certain answer of blessing to all faithful prayer; a distinction exemplified in the case of Paul’s prayer against the thorn in the flesh, and of our Lord’s own agony in Gethsemane. It is distinctly enunciated by John (1Jn 5:14-15): If we ask anything according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

It is also implied that the key to the mystery lies in the fact of man’s spiritual unity with God in Christ, and of the consequent gift of the Holy Spirit. All true and prevailing prayer is to be offered in the name of Christ (Joh 14:13; Joh 15:16; Joh 16:23-27), that is, not only for the sake of his atonement, but also in dependence on his intercession; which is therefore as a central influence, acting on all prayers offered, to throw off whatever in them is evil, and give efficacy to all that is in accordance with the divine will. So also is it said of the spiritual influence of the Holy Ghost oil each individual mind, that while we know not what to pray for, the indwelling Spirit makes intercession for the saints, according to the will of God (Rom 8:26-27). Here, as probably in all other cases, the action of the Holy Spirit on the soul is to free agents what the laws of nature are to things inanimate, and is the power which harmonizes free individual action with the universal will of God. The mystery of prayer, therefore, like all others, is seen to be resolved into that great central mystery of the Gospel, the communion of man with God in the incarnation of Christ. Beyond this we cannot go. SEE PROVIDENCE.

2. The discussion provoked by Prof. Tyndall’s so-called Prayer-test (q.v.) has given a fresh interest to the question, How far are we entitled to expect the divine interference with the ordinary course of nature in answer to prayer? The question practically resolves itself into another and simpler one, Have miracles ceased in the present age of the Church? This latter is properly a question of fact; and it is very generally answered in the affirmative. The modern instances of miracle working are too few and uncertain to warrant any other conclusion. All those who of late years have come forward with claims to the power have sooner or later proved themselves miserable pretenders, and hence the world has justly abandoned all hope in this direction. Whether the power of working miracles was intended to be only a temporary grant to the apostolic age, and whether therefore it need have been lost out of the Church, is an entirely different question. For aught we can see, there is no limit set in the N.T. for its possession and exercise, save the implied one of its necessity; and whether this condition has yet wholly passed away admits of grave doubt, especially in view of the fact that large portions of the earth are yet un-christianized. But it would be of little avail to argue this abstract question. Unless we can bring recent and well authenticated cases of miracles wrought publicly and indubitably, few, if any, will believe that we have now the right to look for them. This, we apprehend, is really the settled and universal conviction of Christian people of the present day-of Protestants at least. Hence to Prof. Tyndall’s challenge that we should test the efficacy of prayer by a miraculous answer, we simply reply that we do not expect any such thing, nor do we feel ourselves authorized to pray for it. This is not now the legitimate scope or province of Christian prayer.

We are well aware that a certain class of well-attested and indeed not infrequent facts is commonly appealed to in order to maintain at least the vestiges of this power as still extant in the Church. Most striking, perhaps, among these occurrences are the remarkable cases of recovery from anl apparently incurable sickness, some of which have transpired within the knowledge of almost every one. These have sometimes taken place in a very marked manner in answer to the prayers of friends and congregations. Far be it from us to deny the efficacy of prayer in such cases, or to say a word that would discourage prayer in other like cases. But none of these cases-we mean those of which we have sufficient details and full authentication-at all come up to the idea and definition of a proper miracle. They all lack at least three of the essential circumstances of such an event: 1st. They are not obvious, palpable, direct, and instantaneous reversals of the established laws of nature. Many persons have been raised from a seeming bed of death as low as any of these, when all hopes and means of restoration had been abandoned, and yet no one thought of a miracle; perhaps no one had even prayed for recovery. The cases are not clearly supernatural. 2nd. These cures are not effected by any individual consciously and avowedly authorized to exercise the divine power in the case. In a miracle there must be no misgiving, no hesitation, no shifting of responsibility on the part of the operator. He must positively know and explicitly assert that he is the finger of God; otherwise his act becomes the most blasphemous assumption. 3d. Genuine miracles have only been wrought as an ocular demonstration of the commission of a divine messenger or teacher; they have in all instances been resorted to solely in personal attestation of sacred truth. No new doctrine or fresh communication from Heaven purports to be made in connection with the remarkable cases under consideration. The cures are besought as a personal favor, out of regard for private feeling or public usefulness. But these were not the motives which induced our Lord or his apostles to work miracles. They simply wrought them to prove the truth of Christianity. Just here, if anywhere, may doubtless be discovered the reason why miracles have not been perpetuated. There remains no longer any fresh revelation of God’s will to man; no new dispensation or even agencies are to be established on the divine part; and therefore no such special credentials are issued from the court of heaven. Its ambassadors have only the common seal of the Gospel-the fruits of their ministry.

The same kind of argument disposes of all the other special providences often cited in proof of a divine intervention in answer to prayer. These likewise are not miracles, nor are they commonly so regarded. There is, however, thus much of valuable truth in the assumption of their pertinency here, namely, that they are really and purposely interferences of God on behalf of those interested, and at the request of the petitioners. That God is able to introduce himself at any and every point in mundane affairs, whether great or small, is one of the clearest doctrines of the Bible; in fact, it is a necessary supposition in any religion. But that he is able to do this without disturbing the order usually styled the laws of nature is with equal certainty his prerogative as Creator and Preserver of all. To argue otherwise is either to dethrone him from the dominion of the universe, or to confound government with revolution. Providence is not miraculous; it may be special, or even extraordinary, but it is not therefore out of or contrary to fixed rule. Just here, on the other hand, we must be permitted to enter our protest against the specious reasoning in Bushnell’s Nature and the Supernatural, which, in our judgment, virtually does away with all miracle by reducing it to an imaginary, higher, and hitherto unknown law of divine establishment, called moral, so as to save it from the odium of conflict with nature. A miracle, by its very definition, must be a supersedure-or a temporary violation, if you please of a well-known and fixed law of nature. It is upon precisely this point that its whole significance depends. Eliminate this element, and you destroy its entire moral force. That the laws of physical nature are administered in ultimate subservience to those of the moral universe is the economy approved no less by reason than by Scripture. But these must not be merged the one in the other, even if they should be imagined in any case to collide. Especially must we not assume the intrusion of a superior moral law into the domain of nature, supplanting it in that sphere, and so divesting a miracle of its real miraculousness. When God works a miracle he sets aside, we must suppose, a certain law or series of laws of nature for the time being, and in that particular respect, by virtue of his own superior right as creator. It is not merely the spontaneous supervention of a mightier countervailing law up to that time held in abeyance for such conjunctions. The latter assumption is only an insidious form of modern rationalism, which would fain, at all hazard, divest the miracles of the Bible of their supernatural, character. We must never forget that a miracle is a physical fact, but one in its very nature abnormal from a scientific point of view.

Nor do we overlook the argument derived from the moral change effected by the Holy Spirit in regeneration and sanctification. These are often claimed as miracles of grace. That they are supernatural, in the sense of being wrought by a power beyond and superior to human nature, is certainly true; but the fact that they are specially, or even immediately, the work of God does not prove them to be properly miraculous. For, in the first place, in this respect they are merely analogous to any act of particular divine providence, and in like manner they lack all the essential characteristics of a miracle, namely, a point-blank contradiction of natural law, the authoritative behest of an operator and a moral truth to be sanctioned. They are answers to prayer which await the divine pleasure, on the performance of certain well-known and universally fixed conditions. They are in no sense special or arbitrary. On the contrary, they are most fully under the dominion of law, and can be counted upon with the most invariable certainty. They are as sure to follow the diligent use of the appointed means as any other effect is to flow from its appropriate cause. Indeed, all the healthful and legitimate influences of the Spirit are normal and in the regular line of our own mental action (Joh 3:8). Even the afflatus of inspiration is no exception to this rule (1Co 14:32). But, in the second place, the spiritual character of the revolution at conversion places it altogether outside the category of miraculous events. These latter always have reference, more or less intimately, to the realm of physics; they appeal to the senses; they must be susceptible of ocular, audible, tangible proof. This is their only security against imposition or self-delusion. If in any case, as in the instance of the miraculous gift of unknown tongues in the early Church, and the expulsion of demons from the possessed, they have their seat in the mind yet they exhibit palpable evidences through the organs and acts of the body, namely, the language of the endowed, and the rational behavior of the dispossessed. In short, miracles are material evidences of a supernatural authority.

In the discussion of this whole question we would do well to see what Scripture says on the subject. There is a large class of passages, chiefly in the words of our Lord Jesus himself, which seem to give the believer the broadest privilege in this respect. For example, he said to his disciples on one occasion, If ye have faith as a grain of mustard-seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove: and nothing shall be impossible to you (Mat 17:20); and on another occasion he told them, If ye have faith, and doubt not, ye shall not only do that which is done to the fig-tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done; and all things whatsoever ye shall ask in prayer believing, ye shall receive (Mat 21:21-22). Elsewhere he adds another condition to this grant: Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it (Joh 14:13-14); and again, Whatsoever ye shall ask the Father in my name, he will give it you (Joh 16:23). The force of these declarations is usually parried, as to the question under consideration, by the explanation that they were addressed to the apostles as such, and intended to apply in their full sense only to them in their official capacity or at furthest only to Christian teachers in the apostolic age. It is true there is nothing in the language that thus limits them, but it is claimed that the fact of the cessation of the miracle working power proves that such was the intention of the Grantor. We suggest the query whether this very interpretation has not clipped the wings of that faith upon which the believer is here authorized to soar into the higher region of Christian privilege. For aught that legitimately appears to the contrary, if the grant has been revoked, it has been precisely and solely in consequence of unbelief in these identical promises. But, be that as it may, in point of fact, we repeat, few it any sane and orthodox Christians nowadays profess to have the requisite faith to venture upon such acts; and therefore the question is narrowed down, whether rightly or wrongly, to the commonplace sphere of nonmiraculous subjects of prayer.

There is one passage of Scripture, however, that appears to have escaped the general attention of writers and speakers on this topic, but which is. as it seems to us, peculiarly apposite, if not conclusive of the whole ground of controversy. It is as follows in the ordinary English version: The effectual fervent prayer of a righteous man availeth much (Jam 5:16). The context shows that this language bears most appropriately on the points we have been discussing. The apostle had just been speaking of the prayer of the united Church on behalf of the sick, assuring them that these would be efficacious; and he goes on immediately to speak of the miracle-working prayers of Elias, taking care to observe that this noted prophet was after all only a man subject to like passions as we are, and hence obviously inferring that prayer was still as available as it had been in his case. Unfortunately the common rendering of the passage as above has confused, if not wholly perverted, its real meaning. As it now stands, it contains a palpable tautology, for effectual prayer, of course, availeth much. and the epithet fervent likewise thus becomes superfluous, as well as the qualification of a righteous man. The single Greek word translated by effectual fervent () literally means inwrought. The only question among interpreters is whether it may not be reflexive (middle voice), and thus signify in working itself, that is, operative or effective. This was evidently the view of our authorized translators, and they have been followed by many scholars, including Robinson (Lexicon of the N.T.) and Alford (Greek Test.), the latter of whom renders the passage after the order of the Greek words, The supplication of the righteous man availeth much in its working, that is, as he explains it from Huther, The prayer of the righteous can do much in its energy. But this leaves the tautology about the same. Lange’s note (Commentary, ad loc.), after reviewing the other instances of the use of the word in the N.T., approaches the true idea, The full tension of the praying spirit under its absolute yielding to the divine impulse; but Mombert’s gloss (in the American edition), Absolute submission to the will of God, completely neutralizes its meaning.

The passire sense of the participle is required by its grammatical form, and is justified by every passage where this form occurs: e.g.sinful passions are inwrought (Rom 7:5); salvation is inwrought by endurance (2Co 1:6); death is in wrought (2Co 4:12); faith is inwrought by love (Gal 5:6); God’s power is inwrought (Eph 3:20, precisely parallel with our text, as also in Colossians 1, 29), and similarly his word (1Th 2:13), and on the other hand the mystery of iniquity (2Th 2:7). The thought of the apostle James, therefore, is, as Michaelis (after the Greek fathers) interprets, that the saint’s prayer prevails when its earnestness is divinely inspired. To this sense the illustration of Elijah is most apt, as we may see by referring especially to the history alluded to (1Ki 18:42-45). The scene is graphically described by Stanley (Lectures on Jewish History, 2d series, p. 337, Amer. ed.), but as usual he misses the spiritual import. The seven-times bent form of the prophet, with his head between his knees, was not merely the Oriental attitude of entire abstraction; it denoted the intense struggle of his soul after the boon which Jehovah inwardly urged him to crave. It was an agony of prayer that would not be denied, similar, though less exhaustive to that of our Savior in the garden, which we learn (Heb 5:7) was effectual as to its main object (Luk 22:43). Another example of the same energized prayer for which Elijah is adduced by the apostle occurs earlier in the account of the raising to life of the son of the widow of Zerephath, where the praying prophet stretched himself upon the child three times (1Ki 17:21), as if he would infuse his own ardent soul into the lifeless form (compare the more detailed narrative in the parallel case of Elisha and the Shunammite’s son, 2Ki 4:34). He has had a very shallow experience of the deep things of God (2Co 3:10, the passage having reference to this very point) who has not felt the Spirit itself making intercession with groanings which cannot be uttered (Rom 8:26). At such times the veil between the natural and the miraculous becomes thin indeed. See Cocker, Theism (N. Y. 1876, 12mo); Dawson, Nature and the Bible, p. 59, 66; Farrar, (Crit. Fist. of Free Thought, p. 395; Blackwood’s Magazine, June, 1867, p. 680; Meth. Quar. Rev. Oct. 1854, p. 526; New Enlander, Oct. 1873, art. 1; Ch. Monthly, June, 1866, p. 330; Lond. Quar. Rev. Oct. 1854, p. 32; Presb. Rev. April, 1870; Bapt. Quar. Oct. 1873, art. 4; Brit. and Foe. Ev. Quar. Rev. Oct. 1873, art. 3; Theol. Medium, Jan. 1874, art. 3; Bibl. Sacra, Jan. 1870, p. 199; Jan. 1875, art. 5; Contenp. Rev. July, Aug., Oct. 1872; South. Quar. Rev. April, 1875, art. 4. Comp. SEE MIRACLE.

Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Prayer

is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a “beSee ching the Lord” (Ex. 32:11); “pouring out the soul before the Lord” (1 Sam. 1:15); “praying and crying to heaven” (2 Chr. 32:20); “See king unto God and making supplication” (Job 8:5); “drawing near to God” (Ps. 73:28); “bowing the knees” (Eph. 3:14).

Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.

Acceptable prayer must be sincere (Heb. 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, “Ask, and ye shall receive” (Matt. 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (16:23, 24; 15:16; Eph. 2:18; 5:20; Col. 3:17; 1 Pet. 2:5).

Prayer is of different kinds, secret (Matt. 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.

Intercessory prayer is enjoined (Num. 6:23; Job 42:8; Isa. 62:6; Ps. 122:6; 1 Tim. 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Gen. 17:18, 20; 18:23-32; 20:7, 17, 18), of Moses for Pharaoh (Ex. 8:12, 13, 30, 31; Ex. 9:33), for the Israelites (Ex. 17:11, 13; 32:11-14, 31-34; Num. 21:7, 8; Deut. 9:18, 19, 25), for Miriam (Num. 12:13), for Aaron (Deut. 9:20), of Samuel (1 Sam. 7:5-12), of Solomon (1 Kings 8; 2 Chr. 6), Elijah (1 Kings 17:20-23), Elisha (2 Kings 4:33-36), Isaiah (2 Kings 19), Jeremiah (42:2-10), Peter (Acts 9:40), the church (12:5-12), Paul (28:8).

No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (1 Kings 8:54; 2 Chr. 6:13; Ps. 95:6; Isa. 45:23; Luke 22:41; Acts 7:60; 9:40; Eph. 3:14, etc.); of bowing and falling prostrate (Gen. 24:26, 52; Ex. 4:31; 12:27; Matt. 26:39; Mark 14:35, etc.); of spreading out the hands (1 Kings 8:22, 38, 54; Ps. 28:2; 63:4; 88:9; 1 Tim. 2:8, etc.); and of standing (1 Sam. 1:26; 1 Kings 8:14, 55; 2 Chr. 20:9; Mark 11:25; Luke 18:11, 13).

If we except the “Lord’s Prayer” (Matt. 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.

Prayer is frequently enjoined in Scripture (Ex. 22:23, 27; 1 Kings 3:5; 2 Chr. 7:14; Ps. 37:4; Isa. 55:6; Joel 2:32; Ezek. 36:37, etc.), and we have very many testimonies that it has been answered (Ps. 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34:4; 118:5; James 5:16-18, etc.).

“Abraham’s servant prayed to God, and God directed him to the person who should be wife to his master’s son and heir (Gen. 24:10-20).

“Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Gen. 32:24-30; 33:1-4).

“Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Judg. 15:18-20).

“David prayed, and God defeated the counsel of Ahithophel (2 Sam. 15:31; 16:20-23; 17:14-23).

“Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Dan. 2: 16-23).

“Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Neh. 1:11; 2:1-6).

“Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Esther 4:15-17; 6:7, 8).

“The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Acts 12:1-12).

“Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2 Cor. 12:7-10).

“Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.”, Robinson’s Job.

Fuente: Easton’s Bible Dictionary

Prayer

Twelve Hebrew words have been rendered by the English word ‘pray’ in the O.T. Two are interjections, namely, ana () and na (), the former of which is found in Gen 50:17, and the latter in Gen 12:13; Gen 18:4, and Jdg 9:38. Chanan (), to be gracious, when used in the reflexive or causative sense, signifies to seek the favour of another; see, for example, 2Ch 6:37.

Palal (), in the reflexive, ‘to cause another to intervene or arbitrate in one’s case,’ is found very frequently, and is generally represented by the Greek . this word conveys a very objective idea about prayer. It shows that men were not in the habit of praying merely as a relief to their feelings, but in order to ask another Being, wiser and mightier than they, to take up their cause.

In Job 22:27; Job 33:26, the word atar (), to entreat, is used in Job 21:15 a different word is used, namely, paga (), which signifies to meet, ‘What profit shall we have if we meet [This word is used in Isa 47:3, ‘I will not meet (thee as) a man ;’ Isa 64:5, ‘Thou meetest him that rejoiceth.’ Also in Isa 53:6 (Hiphil),’The Lord hath laid (margin, ‘made to meet’) on him the iniquity of us all;’ and in verse 12, ‘He made intercession for the transgressors;’ He was as it were a common meeting-ground between God and the sinner.] him’ (to supplicate his mercy)? in Isa 26:16 we read, ‘Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was up on them.’ Here lachash (), to whisper, is used, in order to convey the idea of the secret and sorrowful sighing of the oppressed. this word is usually rendered enchantment.

Shaal (, Ass. slu), to ask, whether in the sense of inquiry or petition, whence the name of Saul is derived, occurs in Psa 122:6, where it is adopted for the sake of alliteration, ‘Pray for the peace of Jerusalem;’ Sichah (), meditation or complaint, is used in Job 15:4; Psa 55:17; Psa 64:1.

In Ezr 6:10 we find Tsala (), to request; in Dan 6:11, Veah () to seek; and in Dan 9:13 a composite phrase is adopted, which probably means to conciliate the face of a person, and hence to pray with some prospect of success.

With regard to the act of prayer as represented by the word in the N.T., it may be noticed in passing that it is never mentioned in St. John’s Gospel or Epistles. Prayer was to be offered ‘ in spirit’ (Eph 6:18). [A.V. ‘ in the Spirit.’ There is an article in the Greek; the words therefore seem an exact parallel to our Lord’s description of worship, that it is to be ‘ in spirit and in truth.’ But see Jud 1:20.] It appears to have been generally directed to God the Father. The on]y exception is Act 1:24, where the disciples are apparently described as praying to their Ascended Master. Compare Act 7:59, where Stephen appealed to the Lord Jesus.

Fuente: Synonyms of the Old Testament

Prayer

(1) Techinnah, from chandra “to be gracious”; hithpael, “to entreat grace”; Greek deesis.

(2) Tephillah, from hithpael of paalal, “to seek judgment”; Greek proseuchee. “Prayer,” proseuchee, for obtaining blessings, implying devotion; “supplication,” deesis, for averting evil. “Prayer” the general term; “supplication” with imploring earnestness (implying the suppliant’s sense of need); enteuxis, intercession for others, coming near to God, seeking an audience in person, generally in another’s behalf. Thanksgiving should always go with prayer (1Ti 2:1; Eph 6:18; Phi 4:6). An instinct of every nation, even pagan (Isa 16:12; Isa 44:17; Isa 45:20; 1Ki 18:26). In Seth’s days, when Enos (frailty) was born to him, “men began to call upon the name of Jehovah.”

The name Enos embodies the Sethites’ sense of human frailty urging them to prayer, in contrast to the Cainites’ self sufficient “pride of countenance” which keeps sinners from seeking God (Psa 10:4). While the Cainites by building a city and inventing arts were founding the kingdom of this world, the Sethites by united calling upon Jehovah constituted the first church, and laid the foundation of the kingdom of God. The name of God is His whole self manifestation in relation to man. On this revealed divine character of grace and power believers fasten their prayers (Psa 119:49; Pro 18:10). The sceptic’s objections to prayer are:

(1) The immutability of nature’s general laws. But nature is only another name for the will of God; that will provides for answers to prayer in harmony with the general scheme of His government of the world. There are higher laws than those observed in the material world; the latter are subordinate to the former.

(2) God’s predestinating power, wisdom and love make prayer useless and needless. But man is made a free moral agent; and God who predestines the blessing predestines prayer as the means to that end (Mat 24:20).

Prayer produces and strengthens in the mind conscious dependence on God, faith, and love, the state for receiving and appreciating God’s blessing ordained in answer to prayer. Moreover prayer does not supersede work; praying and working are complementary of each other (Neh 4:9). Our weakness drives us to cast ourselves on God’s fatherly love, providence, and power. Our cf6 “Father knoweth what things we have need of before we ask Him”; “we know not what things we should pray for as we ought” (Mat 6:8; Rom 8:26). Yet “the Spirit helpeth our infirmities,” and Jesus teaches us by the Lord’s prayer how to pray (Luke 11). Nor is the blessing merely subjective; but we may pray for particular blessings, temporal and spiritual, in submission to God’s will, for ourselves. cf6 “Thy will be done,” (Mat 6:10) and “if we ask anything according to His will” (1Jo 5:14-15), is the limitation. Every truly believing prayer contains this limitation. God then grants either the petition or something better than it, so that no true prayer is lost (2Co 12:7-10; Luk 22:42; Heb 5:7).

Also “intercessions” for others (the effect of which cannot be merely subjective) are enjoined (1Ti 2:1). God promises blessings in answer to prayer, as the indispensable condition of the gift (Mat 7:7-8). Examples confirm the command to pray. None prayed so often as Jesus; early in the morning “a great while before day” (Mar 1:35), “all the night” (Luk 6:12), in Gethsemane with an “agony” that drew from Him “sweat as it were great drops of blood falling to the ground” (Luk 22:44); “when He was being baptized, and praying, the heaven was opened” (Luk 3:21); “as He prayed” He was transfigured (Luk 9:29); “as He was praying in a certain place” (Luk 11:1) one disciple struck by His prayer said, “Lord teach us to pray as John also taught his disciples” (Luk 11:1) (an interesting fact here only recorded). Above all, the intercession in John 17, His beginning of advocacy with the Father for us; an example of the highest and holiest spiritual communion.

The Holy Spirit in believers “maketh intercession for the saints according to the will of God.” “He that searcheth the hearts knoweth what is the mind of the Spirit,” and so casts off all that is imperfect and mistaken in our prayers, and answer s the Spirit who speaks in them what we would express aright but cannot (Rom 8:26-27; Rom 8:34). Then our Intercessor at God’s right hand presents out prayers, accepted on the ground of His merits and blood (Joh 14:13; Joh 15:16; Joh 16:23-27). Thus God incarnate in the God-man Christ reconciles God’s universal laws, i.e. His will, with our individual freedom, and His predestination with our prayers. Prayer is presupposed as the adjunct of sacrifice, from the beginning (Gen 4:4). Jacob’s wrestling with the divine Angel and prayer, in Genesis 32, is the first full description of prayer; compare the inspired continent on it, Hos 12:3-6. But Abraham’s intercession for Sodom (Genesis 18), and Isaac’s, preceded (Gen 24:63 margin).

Moses’ law prescribes sacrifice, and takes for granted prayer (except the express direction for prayer, Deu 26:12-15) in connection with it and the sanctuary, as both help us to realize God’s presence; but especially as prayer needs a propitiation or atonement to rest on, such as the blood of the sacrifices symbolizes. The temple is “the house of prayer” (Isa 56:7). He that hears player (Psa 65:2) three manifested Himself. Toward it the prayer of the nation, and of individuals, however distant, was directed (1Ki 8:30; 1Ki 8:35; 1Ki 8:38; 1Ki 8:46-49; Dan 6:10; Psa 5:7; Psa 28:2; Psa 138:2). Men used to go to the temple at regular hours for private prayer (Luk 18:10; Act 3:1). Prayer apparently accompanied all offerings, as did the incense its symbol (Psa 141:2; Rev 8:3-4; Luk 1:10; Deu 26:12-15, where a form of prayer is prescribed).

The housetop and mountain were chosen places for prayer, raised above the world. The threefold Aaronic blessing (Num 6:24-26), and Moses’ prayer at the moving (expanded in Psalm 68) and resting of the ark (Num 10:35-36), are other forms of prayer in the Mosaic legislation. The regular times of prayer were the third (morning sacrifice), sixth, and ninth hours (evening sacrifice); Psa 55:17; Dan 6:10; Dan 9:21; Act 3:1; Act 10:3; Act 2:15. “Seven times a day” (Psa 119:164), i.e. continually, seven being the number for perfection; compare Psa 119:147-148, by night. Grace was said before meals (Mat 15:36; Act 27:35).

Posture. Standing: 1Sa 1:26; Mat 6:5; Mar 11:25; Luk 18:11. Kneeling, in humiliation: 1Ki 8:54; 2Ch 6:13; Ezr 9:5; Psa 95:6; Dan 6:10. Prostration: Jos 7:6; 1Ki 18:42; Neh 8:6. In the Christian church, kneeling only: (Act 7:60) Stephen, (Act 9:40) Peter, (Act 20:36; Act 21:5) Paul imitating Christ in Gethsemane. In post apostolic times, standing on the Lord’s day, and from Easter to Whitsunday, to commemorate His resurrection and ours with Him. The hands were lifted up, or spread out (Exo 9:33; Psa 28:2; Psa 134:2).

The spiritual songs in the Pentateuch (Exo 15:1-19; Num 21:17-18; Deuteronomy 32) and succeeding books (Judges 5; 1Sa 2:1-10; 1Sa 2:2 Samuel 22; 1Ki 8:23-53; Neh 9:5-38) abound in prayer accompanied with praise. The Psalms give inspired forms of prayer for public and private use. Hezekiah prayed in the spirit of the Psalms. The prophets contain many such prayers (Isaiah 12; 25; 26; Isa 37:14-20; Isa 38:9-20; Dan 9:3-23). The praise and the reading and expounding of the law constituted the service of the synagogue under the sheliach hatsibbur, “the apostle” or “legate of the church.”

THE LORD’S PRAYER, (Mat 6:9-13) couched in the plural, cf6 “when ye pray, say, Our Father … give us … forgive us … lead us” shows that forms suit public joint prayer. cf6 “Thou when thou prayest, enter into thy closet … shut thy door, pray to thy Father [which is] in secret” (Mat 6:6); in enjoining private prayer Christ gives no form. The Lord’s prayer is our model. The invocation is the plea on which the prayer is grounded, God’s revealed Fatherhood. Foremost stand the three petitions for hallowing God’s name, God’s kingdom coming, God’s will being done below as above; then our four needs, for bread for body and soul, for forgiveness producing a forgiving spirit in ourselves, or not being led into temptation, and for deliverance from evil. The petitions are seven the sacred number (Mat 6:5-13).

Prayer was the breath of the early church’s life (Act 2:42; Act 1:24-25; Act 4:24-30; Act 6:4; Act 6:6; Act 12:5; Act 13:2-3; Act 16:25; Act 20:36; Act 21:5). So in the epistles (Eph 4:14-21; Rom 1:9-10; Rom 16:25-27; Phi 1:3-11; Col 1:9-15; Heb 13:20-21; 1Pe 5:10-11). “With one accord” is the keynote of Acts (Act 1:14; Act 2:1; Act 2:46; Act 4:24; Act 5:12). The kind of prayer in each dispensation corresponds to its character: simple, childlike, asking for the needs of the family, in the patriarchal dispensation (Gen 15:2-3; Gen 17:18; Gen 25:21; Gen 24:12-14; Gen 18:23-32, which however is a larger prayer, namely, for Sodom; Gen 20:7; Gen 20:17). In the Mosaic dispensation the range of prayer is wider and loftier, namely, intercession for the elect nation.

So Moses (Num 11:2; Num 12:13; Num 21:7); Samuel (1Sa 7:5; 1Sa 12:19; 1Sa 12:23); David (2Sa 24:17-18); Hezekiah (2Ki 19:15-19); Isaiah (Isa 19:4; 2Ch 32:20); Asa (2Ch 14:11); Jehoshaphat (2Ch 20:6-12); Daniel (Dan 9:20-21). Prayer for individuals is rarer: Hannah (1Sa 1:12), Hezekiah (2Ki 20:2), Samuel for Saul (1Sa 15:11; 1Sa 15:35). In the New Testament prayer is mainly for spiritual blessings: the church (Act 4:24-30), the apostles (Act 8:15), Cornelius (Act 10:4; Act 10:31), for Peter (Act 12:5), Paul (Act 16:25; 2Co 12:7-9); in connection with miraculous healings, etc., Peter for Tabitha (Act 9:40), the elders (Jam 5:14-16).

So in Old Testament Moses (Exo 8:12-30; Exo 15:25), Elijah (1Ki 17:20; 1Ki 18:36-37), Elisha (2Ki 4:33; 2Ki 6:17-18), Isaiah (2Ki 20:11). Intercessions, generally of prophets or priests, are the commonest prayer in the Old Testament. Besides those above, the man of God (1Ki 13:6), Nehemiah (Neh 1:6), Jeremiah (Jer 37:3; Jer 42:4), Job (Job 42:8). God’s acceptance of prayer is taken for granted (Job 33:26; Job 22:27), provided it be prayer of the righteous (Pro 15:8; Pro 15:29; Joh 9:31), “in an acceptable time” (Psa 69:13; Isa 49:8; Isa 61:2), in the present day of grace (2Co 6:2).

Confession of sin, and the pleading God’s past mercies as a ground of future mercies, characterize the seven (the perfect number) prayers given in full in the Old Testament: of David (2Sa 7:18; 2Sa 7:29), Solomon (2 Chronicles 6), Hezekiah (2 Kings 19), Jeremiah (Jer 32:16), Daniel (Dan 9:3), Nehemiah (Nehemiah 1; Nehemiah 9). In the New Testament Christ in the body at God’s right hand “for us” is the object toward which faith looks, as formerly the Israelite’s face was toward the temple. He endorses our prayers so that they find acceptance with God. Intercessions now should embrace the whole human brotherhood (Mat 5:44; Mat 9:38; 1Ti 2:2; 1Ti 2:8).

Requirements in prayer. Spiritual worship, in spirit and truth, not mere form (Mat 6:6; Joh 6:24; 1Co 14:15). No secret iniquity must be cherished (Psa 66:18; Pro 15:29; Pro 28:9; Jam 4:3; Isa 1:15). Hindrances to acceptance are pride (Job 35:12-13; Luk 18:14), hypocrisy (Job 27:8-10), doubt, double mindedness, and unbelief (Jam 1:6; Jer 29:13; Mar 11:24-25; Mat 21:22), not forgiving another, setting up idols in the heart (Eze 14:3). Doing His will, and asking according to His will, are the conditions of acceptable prayer (1Jo 3:22; 1Jo 5:14-15; Jam 5:16); also persevering importunity in prayer for ourselves, taught in the parable of the importunate widow; as importunity in intercession for others, that the Lord would give us the right spiritual food to set before them, is taught in that of the borrowed loaves (Luk 18:1, etc.; Luk 11:5-13).

Modes of prayer.

(1) Sighing meditation (hagigiy), intense prayer of the heart (margin Isa 26:16).

(2) Cry.

(3) Prayer “set in order” (“direct,” ‘atak), as the wood upon the altar, the shewbread on the table (Psa 5:1-3; Gen 22:9). Prayer is not to be at random; God has no pleasure in the sacrifice of fools (Ecc 5:1). The answer is to be “looked for,” otherwise we do not believe in the efficacy of prayer (Hab 2:1; Mic 7:7). Faith realizes need, and looks to Him who can and will save. This is the reason of Peter’s telling the impotent man, “look on us” (Act 3:4); expectancy and faith (so Mat 9:28).

(4) “Pouring out the heart before God”; emptying it of all its contents (1Sa 1:8; 1Sa 1:15; Lam 2:19; Psa 142:2; 1Pe 5:7; Psa 62:1; Psa 62:8, “waiteth,” literally, is silent unto God.

(5) Ejaculation, as Nehemiah in an absolute king’s presence, realizing the presence of the higher King (Neh 2:4), and amidst all his various businesses (Neh 5:19; Neh 13:14; Neh 13:22-31).

Fuente: Fausset’s Bible Dictionary

PRAYER

Prayer is that activity of believers whereby they communicate with God, worshipping him, praising him, thanking him, confessing to him and making requests of him. This article will be concerned mainly with those aspects of prayer connected with requests, whether personal or for others. Concerning other aspects of prayer see CONFESSION; FASTING; PRAISE; WORSHIP.

Gods power and human helplessness

Believers pray because they know that God is the source of all good, the controller of all events and the possessor of supreme power (Neh 1:4-5; Neh 9:6; Mat 6:9). By praying they acknowledge that they have no power to bring about the things they pray for, but God has. Believers are in the position of inferiors to a superior. They have no right to try to force God to do what they want, but by their prayers they are admitting their own helplessness and their complete dependence on God (Mar 9:17-24; Rom 9:20; Rom 11:33-34). They are, in effect, inviting God to work his solution to the matter concerning which they are praying.

The answer to a prayer depends not upon the will-power, zeal or emotions of the person praying, but upon the wisdom and power of God. God looks not for an effort to work up feelings, but for a humble and helpless spirit that trusts entirely in him (Psa 51:17; Pro 3:5-6; Luk 18:10-14). The merit is not in the prayer, but in God who answers the prayer. Only when believers recognize their helplessness can they really pray in the right spirit; for then they acknowledge that God can do what they cannot (Joh 15:5). Their helplessness causes them to trust in God, which means, in other words, that they exercise faith.

Faith and Gods will

Faith, therefore, is a basic requirement of all true prayer (Mat 8:13; Mar 9:23; Mar 11:24; Heb 11:6; Jam 1:6-8). People do not need large amounts of faith. All they need is enough faith to turn in their helplessness to God (Mat 21:21-22). Faith has no merit in itself, as if God needs peoples faith to help him do things. God has complete power in himself. Faith is simply the means by which believers come to God and ask him to exercise that power (Mar 11:22; Act 3:16; Act 4:24-31).

Since faith is part of the very nature of prayer, it is impossible for people to use prayer to get their own way. Those who try to use prayer in such a way are not really praying at all. They are arrogantly commanding God instead of humbly depending on him; they are wanting their will to be done instead of Gods (Mat 20:20-23; Jam 4:3).

Long and impressive prayers will not persuade God; neither will an outward show of zeal and earnestness (Mat 6:5-8; Mar 12:38-40). If believers expect to have their prayers answered, they must pray in the name of Jesus, not in their own name. That is, they must pray for what Jesus wants, not what they want. They must desire that certain things will happen for Jesus sake, not for their own sake. They must desire that glory be brought to God, not to themselves (Joh 14:13; Joh 16:23-24).

Answers to prayer

God promises to answer the prayers of his people, but only if they offer those prayers out of pure motives, according to his will, and with a genuine desire to glorify God (Num 14:13-20; Mat 6:10; Mat 18:19; Joh 14:13; 1Jn 5:14-15). Believers should bear in mind that they have no right of their own to come into Gods presence with their requests. They come only because Christ has made entrance into Gods presence possible and because God in his grace accepts them. They come before God humbly and reverently, but they also come confidently (Heb 4:14-16; Heb 10:19-22).

Although Gods people can pray with assurance, they have no guarantee that God will immediately give the things they pray for. In fact, he may not give them at all. The reason for this may be that he has something else in mind that will, in the end, be better for themselves, better for others and more glorifying to God. If people pray in the right spirit and with the sincere desire that Gods will be done, they are assured God will answer their prayers. In so doing he may give something different from what was requested. He gives what people would have asked for if they had the full knowledge that he has (Mat 7:7-11; Mat 26:38-46; Joh 11:32; Joh 11:37; Joh 11:40-45; 2Co 12:8-10; Eph 3:20).

If believers live righteous and godly lives, they can have confidence that God hears and answers their prayers. But disobedience, unconfessed sin and an unforgiving spirit are hindrances to prayer (Psa 66:18-19; Isa 1:15-17; Mar 11:25; Heb 5:7; Jam 5:16; 1Pe 3:12; 1Jn 3:22).

Believers are to pray with the mind as well as with the spirit (1Co 14:15; cf. Rom 12:2; Col 1:9). However, they may not always know how exactly to express their prayers or what exactly to pray for. In such cases the Spirit of Christ, who operates through them in all true prayer, presents the prayers to God on their behalf (Rom 8:26-27; Rom 8:34; Eph 6:18; Heb 7:25; 1Jn 2:1; Jud 1:20).

Matters for prayer

Prayer is an exercise for Christians collectively as well as individually. It is one of the functions of the church, particularly of the leaders of the church (Mat 18:19; Act 1:14; Act 2:42; Act 6:4; Act 12:12; Act 13:3; Act 20:36).

The Bible gives many examples of the matters believers are to pray about. In their concern for the world, they are to pray that the kingly rule of God will have its rightful place in peoples lives (Mat 6:10; Rom 10:1; 1Ti 2:1-4). They are to pray that God will send his servants into the world to bring people to know God (Mat 9:37-38), and that God will protect and guide those servants to make their work fruitful (Act 12:5; Rom 15:30-31; 2Co 1:11; Eph 6:19; Php 1:19).

Concerning the church, Christians should pray that they and their fellow believers might know God and his purposes better, be strengthened by Gods power, have unity among themselves, grow in love, develop wisdom, exercise right judgment, endure hardship with joy, and bring glory to God by lives of fruitfulness and uprightness (Joh 17:20-23; Eph 1:16-23; Eph 3:14-19; Eph 6:18; Php 1:9-11; Col 1:9-11; Col 4:12). They should pray also for the physical well-being of each other (Jam 5:16).

Believers are to pray for those who treat them unkindly (Job 42:10; Mat 5:44), and ask for mercy on those who have sinned and brought disgrace on themselves and on God (Exo 32:11-13; Exo 34:9; 1Sa 12:23). They are to pray for civil rulers, so that Gods will might be done on earth and people might live in peace (Mat 6:10; 1Ti 2:1-2).

In relation to themselves, believers should pray in times of temptation and when they have spiritual battles (Mat 6:13; Mat 26:36-46). They are to pray for Gods guidance (Luk 6:12-13; Act 1:24-25), for wisdom (Jam 1:5-8), for protection (Neh 4:8-9; Psa 57:1-3), and for the necessities of life (Deu 26:15; Mat 6:11). By prayer they can overcome anxiety (Php 4:6; 1Pe 5:6-7).

Praying always

People can engage in prayer anywhere and at any time (Gen 24:12-13; Neh 2:4; Luk 5:16; Luk 6:12; Luk 18:10; Act 10:9; 1Ti 5:5). In addition to developing the habit of speaking to God freely regardless of time or place, believers should set aside certain times when they can be alone with God and pray. Even Jesus recognized the need for set times of prayer (Dan 6:10; Mat 14:23; Mar 1:35). A person may pray in any position, such as standing or kneeling, with hands stretched out or hands lifted up, with head bowed or head uplifted (1Sa 1:26; 1Ki 8:54; 1Ki 18:42; Ezr 9:5; Luk 18:11; Luk 18:13; Joh 11:41; Eph 3:14; 1Ti 2:8).

Praying in faith does not mean that persistence in prayer is unnecessary. On the contrary faith involves perseverance. Believers do not have to beg from a God who is unwilling to give; nevertheless they pray constantly, since their prayers are an expression of their unwavering faith. They know that their heavenly Father will supply his childrens needs (Mar 14:38; Luk 11:5-13; Luk 18:1-8; Eph 6:18; Col 4:2; 1Th 1:2; 1Th 5:17).

Fuente: Bridgeway Bible Dictionary

Prayer

PRAYER.For the Christian what is said in the Gospels is absolute as to the duty of prayer for himself and for others; but he need not fear that in fulfilling this duty he is doing what reason cannot approve. It does not fall within the scope of this article to attempt to find a scientific basis for prayer; nor need more be said about the reasonableness of prayer than to point out two considerations: (1) The practice of countless races of mankind throughout countless generations is not likely to be based upon a complete delusion. Untold millions of human beings, including a majority of the most gifted and enlightened, have prayed and continue to pray, because they believe that experience has taught them that prayer is efficacious. (2) We have been placed in a world that is full of good things which are suitable to our needs. Yet it is certain that the world is so ordered that very few of these good things can be enjoyed by us, unless we take the trouble to appropriate them. There is, therefore, nothing unreasonable in believing that the world has been so ordered that some of the blessings which are within our reach cannot be enjoyed unless we pray for them. In the laws which govern the Universe, provision has certainly been made for the operation of mens wills and activities. Consequently there is nothing illogical or unscientific in believing that in those laws provision has been made for the operation of mens prayers. The cases are not completely parallel, because demonstration is possible in the one case but not in the other; for the connexion between work and its results can be proved, while the connexion between prayer and its results cannot, for the obvious reason that faith is an essential condition of prayer, and proof would destroy faith. Nevertheless, the analogy between the two cases is sufficiently complete to show that there is no necessary antagonism between knowledge of the reign of law and belief in the efficacy of prayer.

In discussing the subject of prayer in reference to Christ and the Gospels, we may consider these topics: (1) the words used to express the idea of prayer; (2) places and times of prayer; (3) attitude in prayer; (4) Christs example; (5) Christs doctrine.

1. There are a few words for prayer in the NT which are not found in the Gospels: , , , , , . But the majority of such words occur in the Gospels, and their distribution is of interest.

(1) , very frequent in the Synoptics, not in John; , 8 times in the Synoptics, not in John; (2) , Mat 9:38; Mat 9:8 times in Luke, not in John; , Luk 1:13; Luk 2:37; Luk 5:33; (3) , rare in this sense in the Synoptics, frequent in John; (4) and , in all four; , Luk 23:24. Of these four sets of words, the first alone is specially appropriated to the worship of God: it implies that the person addressed in prayer is Divine. The second implies personal need and a special petition to God and man for the supply of a want. The third (which frequently means to ask a question), when used of making requests, generally asks a person to do something (Mar 7:26, Luk 8:37, Joh 4:40; Joh 4:47; Joh 14:16; Joh 17:15; Joh 17:20). The fourth indicates a simple request to give something (Mat 7:7-11, Luk 11:9-13, Joh 14:13-14), the middle voice sometimes adding intensity to the request. All except the first may be used of petitions to men, and have no necessary connexion with the worship of God.

2. Places and times of prayer.The chief place was the Temple: My house shall be called a house of prayer (Mat 21:13, Mar 11:17, Luk 19:46). Christ called it My Fathers house (Luk 2:49, Joh 2:16), and, as such, it is the type of heaven (Joh 14:2). St. Luke tells of others worshipping in the Temple: Zacharias (Luk 1:9), Simeon (Luk 2:27), Anna (Luk 2:37), the disciples (Luk 24:53), and (in a parable) the Pharisee and the Publican (Luk 18:10). The worship in the synagogues was frequently attended by Christ, especially in the earlier part of His ministry (Mat 12:9; Mat 13:54, Mar 1:21; Mar 3:1; Mar 6:2, Luk 4:16; Luk 6:6, Joh 6:59; Joh 18:20); and no doubt His disciples frequently did the same. There is also the inner chamber (, Mat 6:6), and the guest-chamber (, Mar 14:14, Luk 22:11) or upper room (, Mar 14:15, Luk 22:12), in which the prayer of the great High Priest seems to have been offered (John 17, although some would place the scene of this in the Temple, cf. Joh 14:31), and in which Jesus and the Eleven sang a hymn (Mat 26:30, Mar 14:26) before going to the Mount of Olives. Nathanaels fig-tree (Joh 1:48) and Gethsemane (Mat 26:36, Mar 14:32) lead us to think of gardens as places of retirement for prayer. And there is also the mountain-top near Bethsaida (Mar 6:46), and that other which was the scene of the Transfiguration (Mat 17:1, Mar 9:2, Luk 9:28), and which St. Luke tells us was ascended for the purpose of prayer.

Not much is said in the Gospels about times of prayer; but we read of Christ rising up before daylight and going to a desert spot to pray (Mar 1:35), and of His continuing all night in prayer before the choosing of the twelve Apostles (Luk 6:12). The evening before His arrest is another recorded instance.

3. The common attitude in prayer among the Jews was standing; and this our Lord assumes in His teaching (Mat 6:5, Mar 11:25, Luk 18:11; Luk 18:13). But He Himself knelt in the garden (Luk 22:41): and it was perhaps in consequence of His example on that occasion that in the NT the first Christians are always represented as kneeling. Outside the Gospels no other posture for prayer is mentioned.

4. Christs example.Much more important than terminology, or the mention of places, times, and postures for prayer, is the fact that Jesus Christ, by His own example, has taught us the duty of prayer. Not that we need suppose that He prayed merely in order to set us an example: prayer was one of those things which became Him, in order that He might fulfil all righteousness (Mat 3:15). But example, as set by Him, is of the very strongest. If in such a life as His there was not only room but need for prayer, much more must there be room and need in such lives as ours. Nor were His prayers always prayers for others. In most cases we are not told why or for what He prayed: this we have to gather from the context. On one great occasion, in the garden, just before His Passion, we know that He prayed for Himself (Mat 26:39, Mar 14:35, Luk 22:41). An hour or two before this, just after the Supper, we know that He prayed for His disciples (Joh 17:6-19) and for the whole Church (Joh 17:20-26); and a few hours later He prayed for those who nailed Him to the Cross (Luk 23:34, a verse which is historically true, whether St. Luke wrote it or not). Moreover, He has left us an example of intercession, not merely for groups of persons, large and small, but also for an individual. He assured St. Peter, I made supplication for thee, that thy faith fail not (Luk 22:32).

It should be noticed that the instances of Christs praying which are recorded in the Gospels are found just before or just after leading events in the Lords life; also that the majority of them are given us by St. Luke, whose Gospel is sometimes called the Gospel of Prayer. There are, indeed, three recorded instances of His praying which are omitted by St. Luke. St. Mark (Mar 1:35) mentions His retirement for prayer after healing multitudes at Capernaum, where St. Luke (Luk 4:42) mentions only the retirement. Both St. Mark (Luk 6:46) and St. Matthew (Mat 14:23) record His retirement for prayer after the feeding of the 5000, where St. Luke (Mat 9:17) omits both retirement and prayer. And St. John (Joh 12:27-28) tells of His prayer when certain Greeks were brought to Him, where St. Luke omits the whole incident. As we might expect, the prayer for Himself in the garden of Gethsemane is recorded by all three Synoptists (Mat 26:39, Mar 14:35, Luk 22:41). Nothing in the Gospels is stronger evidence of the reality of our Lords humanity than that prayer, and it evidently established itself firmly in the earliest traditions respecting Him. But there are seven instances in which St. Luke is alone in relating that Jesus prayed: at His baptism (Luk 3:21); before His first collision with the Jewish hierarchy (Luk 5:16); before choosing the Twelve (Luk 6:12); before the first prediction of His Passion (Luk 9:18); at His Transfiguration (Luk 9:29); before teaching the Lords Prayer (Luk 11:1); and on the Cross (Luk 23:34; Luk 23:46).

There are three other cases where prayer on the part of Christ seems to be implied, although it is not expressly stated. He looked up to heaven before breaking the bread at the feeding of the 5000 (Mat 14:19, Mar 6:41, Luk 9:16). So also, before healing the deaf man who had an impediment in his speech, Jesus looked up to heaven and sighed (Mar 7:34). Still more clearly, before raising Lazarus, Jesus lifted up His eyes, and said, Father, I thank thee that thou heardest me (Joh 11:41). We venture to count all three of these as occasions on which Jesus prayed.

This gives us, in all, fourteen instances: two in all three Gospels, one in Matthew and Mark, two in Mark alone, two in John alone, and seven in Luke alone. They cover the whole of Christs public life from His baptism to the moment of His death, and show His dependence upon His Father for help and strength and refreshment. To say with Victor of Antioch (Swete on Mar 1:35), that Christ prayed , is not adequate, even if in some sense true. Heb 5:7-8 places us nearer to the truth. We ought to beware of suggesting that our Lords prayers were in any way unreal. It was out of the fulness of His own experience in a life of absolutely unique difficulty, toil, and suffering that He said, Ask, and it shall be given you.

5. Christs doctrine.In addition to His weighty example as to the duty and blessedness of prayer, we have Christs frequent sayings on the subject. That men ought always to pray and not to faint was evidently a marked feature in His teaching, and it appears in three different forms: (1) On two occasions, apparently, once spontaneously (Mat 6:5-15), and once at the request of a disciple (Luk 11:14), Christ gave His followers a definite form of prayer. If, however, as some think, there was only one occasion on which this was done, then St. Luke rather than St. Matthew gives the historic setting. (2) He devoted certain parables to the subject. (3) He uttered a variety of sayings, enforcing and completing the teaching of the parables.

(1) The Lords Prayer is the subject of separate articles, to which the reader is referred.

(2) There are five parables, three of which bear directly and two indirectly on the subject of prayer. Two, both of them in St. Luke only, teach that prayer must be importunate and persevering. These are the Friend at Midnight (Luk 11:5-8), which follows the giving of the Lords Prayer, and the Unjust Judge (Luk 18:1-8). So far as the two parables differ, the former teaches that prayer is never out of season, the latter that it is sure to bring a blessing and not a curse. But we must beware of supposing that either parable teaches that by constant prayer we at last overcome Gods unwillingness. The argument in both parables is a fortiori, and is strongest in the second. If an unrighteous judge would yield to the importunity of an unknown widow, who came and spoke to him at intervals, much more will a righteous God be ready to reward the perseverance of His own elect, who cry to Him day and night. Gods desire to help is always present; by perseverance in prayer we appropriate it. In the helpful illustration of the anchored ship, pointed out by Clement of Alexandria (Strom. iv. 23), the sailors who pull the rope seem to draw the anchor to the ship; in reality they draw the ship to the anchor.

The parable of the Pharisee and the Publican, which also is preserved by St. Luke alone, and is placed by him immediately after that of the Unjust Judge, teaches the frame of mind in which God must be approached in prayer, viz. a deep sense, not only of need (as in the other two parables), but of unworthiness. Before Him we have no claim to merit, no ground for self-congratulation. The parable indicates that downcast eyes and beating of the breast are natural accompaniments of a penitents prayer. Less directly, and apart from its main purpose, the parable of the Prodigal Son teaches a similar lesson. The lost sons prayer, as planned before his return and as actually uttered, is touching in its humility.

In both these cases, the Publican and the Prodigal, the chief thing prayed for is forgiveness, as must constantly be the case with sinful man. And there is yet another parable which teaches what is requisite, if this most necessary of all prayers is to be rightly offered: the sinner himself must have a forgiving spirit. The Unmerciful Servant (Mat 18:21-35) by asking for forgiveness for himself thereby bound himself to be forgiving to his fellows. His refusal to recognize this obligation became fatal to his own forgiveness. The great truth, that one who asks to be forgiven must be ready to forgive, had been clearly seen by the more spiritual among the Jews. There is a striking anticipation of Christs teaching in Sir 28:2-5.

(3) Besides the parables, there are frequent sayings of Christ on the subject of prayer, and these are found in all four Gospels. The necessity of a forgiving spirit is repeated in Mat 6:14-15 and Mar 11:25, with obvious reference to the Lords Prayer. Two other things are stated as necessary accompaniments of prayer: watchfulness (Mar 13:33; Mar 14:38, Mat 26:41) and faith (Mar 11:24, Mat 21:22). This last is specially emphasized, as being the test of reality and the condition of success. It is the result of the human will being brought into complete union with the will of God, producing absolute trust in the fulfilment of His promises. And we may be all the more sure of success in our prayers if others join with us in making them (Mat 18:19). Prayers which are approved by many are more likely to be right. Desires in which we cannot ask others to join are likely to be selfish.

And there are two things specially to be avoided: parade (Mat 6:5-6; Mat 23:14, Mar 12:40, Luk 20:47) and prating (Mat 6:7). In the latter passage the vain repetitions of Authorized Version and Revised Version NT 1881, OT 1885 is apt to mislead. The bable of Tindale and the Genevan is perhaps better. Repetition of prayers, even in the same form of words, is encouraged by our Lord, both by precept (Luk 18:1-8) and by example (Mat 26:44). It is the mechanical repetition of a formula (1Ki 18:26), as if it were a magical charm, to compel the compliance of the Deity, that seems to be forbidden. Our petitions must have a worthy meaning, and we must think of the meaning.

Instruction is also given as to the right objects of prayer. We are to pray for spiritual progress (Luk 11:13) in ourselves, in others, and in the world at large. We are to pray that we ourselves may be delivered from temptation (Mat 6:13; Mat 26:41, Mar 14:38, Luk 11:4; Luk 22:40; Luk 22:46), and that evil may be cast out from others (Mat 17:21, Mar 9:29), and that missionaries for the conversion of the world may be multiplied (Mat 9:38, Luk 10:2). In our intercessions our enemies are to be specially included (Mat 5:44, Luk 6:28). About temporal blessings we are not to be over anxious; yet prayer for them is not merely allowed but enjoined (Mat 6:11, Luk 11:3); as also is prayer against temporal calamities (Mar 13:18, Mat 24:20). The prayer of the disciples for help in the storm was heard (Mat 8:26, Mar 4:39, Luk 8:24).

Parallels to some of the items of this teaching could be found in the OT. But there is one point with regard to the method of prayer which is absolutely new. Men had been taught to worship God and even to pray to Him as a Father: now they are told to pray to the Father in the name of the Son (Joh 16:23-24; Joh 16:26). Anything that can be rightly asked in Christs name will be granted (Joh 14:13-14); and there is no other limit. Any request which is consistent with His character and office, as represented by His name, may be made to His Father, with confidence that the prayer will be heard (Joh 15:7; Joh 15:16). The prayer of the sons of Zebedee for the right and left hand places in the Kingdom (Mat 20:21, Mar 10:37) was not of this character, and was not commended. Nor, for the same reason, were they allowed to pray for a special judgment on the inhospitable Samaritans (Luk 9:54-55). Both requests were made in spiritual ignorance. It confirms our trust in the historical fidelity of the Fourth Gospel, that this remarkable development in the teaching of Christ respecting prayer in His name occurs in the farewell discourses.

There is yet another particular which is absolutely new, viz. worship offered to Christ Himself as to a Divine person: and once more the clearest instances of this are in the Fourth Gospel. St. Matthew often, and St. Mark once, mention the fact that people worshipped () Jesus. But even where this worship is accompanied by a request that He would cleanse a leper (Mat 8:2) or raise the dead (Mat 9:18), this act of prostration does not necessarily imply more than that He was regarded as a great prophet (1Ki 18:7, Dan 2:46). The worship of Him by the disciples after the Resurrection (Mat 28:9; Mat 28:17, Luk 24:52) carries us further: yet it might be argued that this also is the worship of mere reverence. But about the meaning of the worship of the man born blind (Joh 9:38) there can be little doubt; all the less so, because St. John always uses of the worship of God (Joh 4:20-24; Joh 12:20), never of mere respect to great men; and the use of the word in the Apocalypse is similar. Still less can there be any doubt as to the meaning of the adoring exclamation of the sceptical Apostle (Joh 20:28)the loftiest view of the Lord given in the Gospels (Westcott), and the climax to which the scheme of St. Johns Gospel steadily leads up. In none of these cases did Jesus reject the worship, or rebuke those who offered it to Him.

Literature.Works on the reasonableness and the efficacy of prayer abound, but they are outside the sphere of this article. Handbooks of Biblical Theology give little help. In Bible Dictionaries the art. on Prayer in Hastings, iv. p. 42 ff., should be consulted; also in Schaff-Herzog, iii. p. 1879, and in Herzog-Plitt, art. on Gebet, some information will be found.

A. Plummer.

Fuente: A Dictionary Of Christ And The Gospels

Prayer

PRAYER.Prayer in the Bible is the uplifting of the heart to God with whatever motive. It includes supplication, whether in view of material or of spiritual needs; intercession, for individuals or communities; confession of sinbut also assertion of righteousness; adoration; colloquy with God; vows; thanksgiving; blessing; Imprecation. The results are chiefly objective and external. But the apparent failure of prayer may be more instructive than its outward success. (Apart from Christs prayer in Gethsemane [Mar 14:35 ff. ||], take St. Pauls for the removal of his affliction [2Co 12:8 f.].) Failure makes way for a boon greater than the one denied. Such cases would support the view that prayer is reflex in its action, specially potent in a subjective, inward, spiritual sense. Intercessory prayer must on the lowest view be of great altruistic value; while a recognition of Gods personality makes natural the belief that He may control events in answer to prayer made according to His will.

1. Terminology

(i.) In OT.(1) The moat usual noun (tephillah) and the verb (primarily of intercession) connected with it are possibly derived from a root meaning to cut. If so, this might hark back to days when devotees lacerated their flesh in worship (cf. 1Ki 18:28). Another word (used only of prayer to God) is from a root of similar meaning Some conjecture that the Jewish tephillin (phylacteries) originated as substitutes for such marks of laceration. tephillah may, however, indicate merely intervention.

(2) Several words mean to call. To call on the Name is to worship (e.g. Gen 4:26). Others mean to call for the redress of wrongs (e.g. Jdg 3:9), or for help in trouble (e.g. Psa 72:12). One noun is a ringing outcry (e.g. Psa 17:1).

(3) It is natural to find words meaning seek (e.g. Amo 5:4; a different word in Hos 5:15 to seek Gods face), ask (e.g. Psa 105:40). To all such words, and generally, the correlative is hear or answer.

(4) Some expressions are anthropomorphic:to encounter, fall upon in order to supplicate or intercede (e.g. Jer 7:16); to make the face of God pleasant, i.e. to appease (e.g. Exo 32:11), thus equivalent to a more general word, to crave favour (e.g. Deu 3:23).

(5) Other terms regard the suppliants state of mind:prayer is an outpouring of soul (e.g. Psa 62:8); or a meditation (e.g. Joh 15:4 RVm [Note: Revised Version margin.] ); or complaint (e.g. Psa 142:2); or the original connotation may be physical,to bow down (Ezr 6:10, cf. Eph 3:14), to whisper (Isa 26:16 RVm [Note: Revised Version margin.] ).

(ii.) In NT.(1) The classical Gr. word (proseuchomai) is largely used. Unlike most OT words, this is used for prayer to God only. A related word (euchomai) is by itself little more than wish (e.g. Rom 9:3), and needs supplementing to mean prayer (e.g. 2Co 13:7). The corresponding noun (euch) usually means vow (e.g. Act 18:18); but prayer in Jam 5:15.

(2) To call on the Name or invoke in prayer (e.g. Act 9:14).

(3) The words for seek and ask may be used of requests or inquiries made to man (e.g. Act 8:34), and do not of themselves connote worship. One word denotes the request of the will (e.g. Mat 6:8), another the request of need (e.g. Act 8:22), another the form of the request (e.g. Joh 17:9, cf. RVm [Note: Revised Version margin.] ).

(4) The OT encounter has NT equivalent used of intercession (e.g. Rom 8:27).

(5) Prayer is a struggle (e.g. Rom 15:30). One picturesque word (hike tria), found only in Heb 5:7, suggests the olive branches held forth by suppliants.

2. Place, time, and circumstance

(i.) Place.While no restriction is suggested at any period (cf. e.g. Gen 24:12-13, Jon 2:1, Psa 42:6; Psa 61:2, Dan 6:10, Luk 6:12, Act 16:24-25; Act 21:6), and is disclaimed by Christ in view of true worship (Joh 4:21-23), yet naturally specific worship-centres were regarded as appropriate: thus in early times Shiloh, where the ark rested (1Sa 1:9-10), Mizpah (1Sa 7:5, 1Ma 3:48), Gibeon (1Ki 3:4 ff.). But, later, the Temple was the place where (Isa 37:14 ff; Isa 56:7) or (in absence) toward which prayer was offered (1Ki 8:29-30 etc., Psa 28:2, Dan 6:10, 1Es 4:56). Synagogues afforded, in later times, local prayer-centres. Where there was no synagogue, a spot outside the town was chosen, near some stream, for hand-washing before prayer (Act 16:13; Act 16:16). In the NT we find Apostles going to the Temple (Act 3:1); and St. Paul attended the synagogue on his mission journeys (Act 17:1-2). Distinctively Christian worship was held in ordinary buildings (Act 1:13-14; Act 4:23; Act 12:12, Col 4:15)a practice made natural by Jewish arrangements for private prayer (Dan 6:10, Jdt 8:6; Jdt 10:2, Mat 6:8, Act 10:9; Act 10:30) or for Passover celebration (Mat 26:16). Ostentatious praying at street corners is discouraged by Christ (Mat 6:5).

(ii.) Time.It became a custom to pray thrice daily, i.e. at the 3rd, 6th, and 9th hours (cf. ? Psa 55:17 [may mean all day long], Dan 6:10, Act 3:1; Act 10:9; Act 10:30; cf. Act 2:15; Act 1:1-26). For instances of grace before meat, cf. 1Sa 9:13, Mat 15:35, Act 27:35, and the Paschal meal.

(iii.) Circumstance

(1) Attitude: (a) standing (e.g. Gen 18:22, 1Sa 1:26, Neh 9:5, Mar 11:25, Luk 18:11; Luk 18:13 [the usual Jewish mode, not followed by early Christian Church save on Sundays and the days between Easter and Whitsun]); (b) kneeling (Psa 95:6, Isa 45:23, 1Ki 8:54, Ezr 9:6, Dan 6:10, Luk 22:41, Act 7:60; Act 9:40; Act 20:35; Act 21:5, Eph 3:14); (c) prostrate, face to ground (Exo 34:6, Neh 8:6, 1Es 8:91, Jdt 9:1, 2Ma 13:12, Mat 26:39); face between knees (1Ki 18:42, cf. ? Psa 35:13 b); (d) sitting (? 2Sa 7:18); (e) hands uplifted (Psa 28:2; Psa 63:4; Psa 134:2, Lam 2:19; Lam 3:41, 2Ma 3:20, 1Ti 2:3) or extended [symbol of reception from God?] (Exo 9:20, 1Ki 8:22, Isa 1:16, Ezr 9:5, Psa 77:2 [ct. AV [Note: Authorized Version.] ]).

(2) Forms of prayer: (a) formul (Deu 21:7-8; Deu 26:5-15); (b) the Lords Prayer; (c) allusion to the Baptists (Luk 11:1); (d) Christs repeated prayer (Mat 26:44); (e) allusion to vain repetitions or battology (Mat 6:7, cf. Sir 7:14).

(3) Incense. The OT word sometimes means merely the smoke from a sacrifice. Real incense was (certainly in later OT period) in use at sacrificial ceremonies, with which prayer was probably always associated (cf. Gen 12:6). Incense typifies prayer (Psa 141:2; cf. Jer 11:12, Mal 1:11, Luk 1:10, Rev 5:8; Rev 8:3-4).

(4) Fasting. Being appropriate for times of solicitude and sorrow, fasting naturally became associated with prayer (Psa 35:13), especially after the Exile (Neh 1:4, Dan 9:3; cf. Luk 2:37), and was continued in the Christian Church (Act 13:3; Act 14:23, Mat 9:16). The following AV [Note: Authorized Version.] allusions to fasting coupled with prayer are absent from RV [Note: Revised Version.] (but see RVm [Note: Revised Version margin.] ):Mat 17:21, Mar 9:29, Act 10:30, 1Co 7:5.

3. Prayer in the OT

(i.) Patriarchal Period.Prayer is (1) colloquy with God (e.g. Gen 15:1-2; Gen 15:7-8; Gen 17:15-16; Gen 17:22); (2) intercession (e.g. Gen 17:16; Gen 18:23 ff.); (3) personal supplication (e.g. Gen 15:2; Gen 32:11; Gen 43:14); (4) asseveration (e.g. Gen 14:22); (5) vow (e.g. Gen 28:20; see art. Vows).

(ii.) The Law (i.e. as codified and expanded in later times).The reticence as to prayer might suggest that it is voluntary and not patient of legislation; but in OT it is less a general duty (ct. [Note: t. contrast.] NT) than a prophetic privilege (especially re intercession); cf. Gen 20:7 and below, iii.vi. Note, however, the formul for thanksgiving (Deu 26:5-11), assertion of obedience (Deu 26:13-14, ct. [Note: t. contrast.] NT), supplication (Deu 26:16), expiation (Deu 21:7-8).

(iii.) Moses to Judges.(1) Moses pre-eminently a man of prayer and an intercessor (e.g. Exo 8:12; Exo 8:30; Exo 32:11-13; Exo 32:32, cf. Jer 15:1): colloquy with God (Exo 3:1-22; Exo 4:1-31; Exo 5:22; Exo 6:1; Exo 6:10; Exo 6:12; Exo 6:28-30, Deu 3:23-25), appeal in crises (Exo 5:22, Num 11:11), prophetic blessing (Deu 33:6-11); (2) Joshuas prayer after defeat (Jos 7:7-9), and in battle (Jos 10:14); (3) Gideons colloquy (Jdg 6:11-24); (4) Israelites frequent cry for help (Jdg 3:9; Jdg 3:15; Jdg 6:6 etc.).

(iv.) Kingdom Period.(1) Samuel, like Moses, an intercessor (1Sa 7:5-6; 1Sa 7:9; 1Sa 8:6; 1Sa 8:10; 1Sa 8:21; 1Sa 12:23; 1Sa 15:11): colloquy (1Sa 16:1-3; cf. 1Sa 3:10-11); (2) David: apart from the Psalms, with which his connexion is dubious, the following prayers may be noted, especially the last:for guidance (1Sa 23:2; 1Sa 30:8 [consulting ephod]), on behalf of child (2Sa 12:18), prayer of asseveration (1Sa 24:12-15; 1Sa 25:22 [a threat]), confession (2Sa 24:17), adoration, etc. (2Sa 7:18-29); (3) Solomons prayer for wisdom (1Ki 3:6 ff.; note the elaborate intercession attributed to him at dedication of Temple, 1Ki 8:22-53, where (ct. [Note: t. contrast.] 1Ki 8:63) sacrifice is not mentioned! The Temple is a house of prayer); (4) Elijahs intercession (1Ki 18:36-37), colloquy (1Ki 19:9-11), prayer before miracle (1Ki 17:20-21), so also Elisha (2Ki 4:33; 2Ki 6:17); (5) Hezekiah prays in national crisis (2Ki 19:15) and in illness (2Ki 20:3); note his assertion of righteousness. For this period see also v.

(v.) The Prophets.Intercession in attitude, action, word, characterizes the prophets (much more than the priests, but cf. Joe 2:17), whether the earlier prophets, ( iv. above) or those whose writings are extant. The reason lay in the prophets Divine call, his vision of the Divine will (so a seer), and his forthtelling of the Divine message. Hence comes prayerful expectancy (e.g. Jer 42:4), in the spirit of Hab 2:1; and intercession to avert disaster (e.g. Amo 7:2-3; Amo 7:5-6, Isa 63:9-17, and vividly Jer 14:15 [where observe the colloquy of persistent intercession not withstanding Divine discouragement]), combined with prayer in view of personal difficulty (e.g. Jer 20:7-13).

(vi.) Exile and Return.In this period prayer looms large, owing to the cessation of sacrificial worship and the realization of chastisement. Accordingly confession and a humble sense of dependence are prominent. The following passages should be studied: Isa 63:7 to Isa 64:12, Ezr 9:5-15, Neh 1:4-11; Neh 9:5-38 (cf. retrospective Psalms, e.g. 106), Dan 9:4-19. Further, note the personal prayer-habit of Jewish leaders (Dan 6:1-28, Ezr 8:21-23). Nehemiahs prayer is often ejaculatory (Neh 2:4; Neh 4:4), and sometimes betrays self-complacency (Neh 5:13; Neh 13:14; Neh 13:22).

(vii.) Psalms, Proverbs, Job.The Book of Praises might be appropriately called also the Book of Prayers. (Five only are so described in title: Psa 17:1-15; Psa 86:1-17; Psa 90:1-17; Psa 102:1-28; Psa 142:1-7, but cf. Psa 72:20, Hab 3:1.) (1) Throughout the Psalms, prayerwhether of the poet as an individual or as representing the nationis specially an outpouringartless and impulsiveof varied experiences, needs, desires. Hence typical psalms exhibit transitions of thought and alternation of mood (e.g. Psa 6:7-10; Psa 42:1-11; Psa 69:20; Psa 69:27; Psa 69:30; Psa 77:9-11; Psa 109:23-30). (2) The blessing sought is oftener material or external, like rescue from trouble or chastisement. Not seldom, however, there is a more spiritual aim: in Psa 51:1-19 pardon is sought for its own sake, not to avert punishment, and Psa 119:1-176 is notable for repeated requests for inward enlightenment and quickening. The trend of the whole collection is indicated by its ready and natural adaptation to NT ideals of prayer. In estimating psalms which express vindictive and imprecatory sentiments, we should note that they breathe abhorrence of evil, and are not the utterance of private malice. Even on the lowest view they would illustrate the human element in the Scriptures, and the progressive nature of revelation, throwing into vivid relief the Gospel temper and teaching. The propriety of their regular use in public worship need not be discussed here.

Proverbs. Note the suggestive allusion to the character of a suppliant (Pro 15:6; Pro 15:29; Pro 28:9; cf. Psa 145:18-19, Jdt 8:31, Sir 35:16, Jam 5:10), and Agurs prayer (Pro 30:7-9).

Job. In this dramatic poem Jobs objections to his friends criticisms often take the form of daring expostulation directly addressed to God (e.g. especially ch. 10). As a cry in the dark the book re-echoes prayers like Psa 88:1-18; but the conflict of doubt culminates in the colloquy between God and Job, in which the latter expresses the reverent submission of faith (Job 42:1-6).

4. Prayer in the Apocrypha.The Apocr. [Note: Apocrypha, Apocryphal.] booksof fiction, fable, history, with apocalyptic and sapiential writingsare of very unequal value, but contain many prayers. The ideas are on the whole admirable, sometimes reaching a distinctively NT level; the thought in 2Ma 12:44 as to prayer in relation to the dead is noteworthy (cf. below, 2 Es. and Bar.). As the books are little read, it may be well to take them in order, giving fairly full reference to relevant passages.

1 Esdras. Zerubbabels thanksgiving (4:6869); prayer for journey, with confession (8:7890).

2 Esdras. Confession and historical retrospect (3:436), colloquy with Uriel (414, where note the allusion to various OT intercessors, all useless at judgment-day, 7:102, 112 [not in AV [Note: Authorized Version.] ]).

Tobit. Prevailing prayer of Tobit and Sarah (Tob 3:1-15); Tobias urged to pray (Tob 4:19)prays in nuptial room (Tob 8:4-8); thanksgiving of Raguel (Tob 8:15-17), Tobit (Tob 11:14-15; Tob 11:17; Tob 11:13).

Judith. Except where general supplication is made (Jdt 4:9 to Jdt 13:16; Jdt 6:18-19; Jdt 7:29), or where Judiths intercession is sought (Jdt 8:31), prayer in this romance is of a very unworthy kind: prayer for the success of a trick (ch. 9); prayer and the plans of Holofernes (Jdt 11:17-18); prayer before slaying him (Jdt 13:4-5).

Ad. Esther. Prayers of Mordecai (13:818) and Esther (14:319) in national peril.

Wisdom. Chs. 919 are in prayer-form. Note the picturesque illustration of manna and the morning prayer (Wis 16:27-28).

Sirach. In this book prayer reaches heights: value of prayer (Sir 21:5), true prayer heard of God (Sir 35:13-17), prayer in sickness (Sir 38:8; Sir 38:14, cf. Jam 5:14-16), for deliverance from sin (Sir 23:1-5), prayer and alms (Sir 7:10), battology (Sir 7:14, cf. Mat 6:7), prayer and revenge (Sir 28:1-4, cf. Mat 6:14; Mat 18:21-22), national prayer against foe (Sir 36:1-17), thanksgiving, led by Simon (Sir 50:21-24), authors closing prayer (Sir 51:1-12).

Baruch. Jews of Babylon ask those of Jerusalem to pray for welfare of Nebuchadnezzar (1:11; cf. Ezr 6:10, Jer 29:7, 1Ti 2:2); prayer and confession of captive Israelites (1:153:8, where note prayer by the dead, 3:4, but see RVm [Note: Revised Version margin.] ).

Song of the Three. Prayer and confession of Azarias before the Benedicite (vv. 122; cf. Ezr 9:1-15, Dan 9:1-27).

Susanna. Her prevailing prayer (vv. 4244).

Bel. Brief prayer by Habakkuk (v. 35), Daniel (v. 38), king of Babylon (v. 41).

Prayer of Manasses. For pardon.

Maccabees. The two books are quite distinct, 1 Mac. being much the more reliable as history. Prayer is very prominent throughout the whole Maccaban struggle,before, during, and after battles (1Ma 3:46-53; 1Ma 4:10; 1Ma 4:24; 1Ma 4:30-33; 1Ma 4:40; 1Ma 4:55; 1Ma 7:33-38; 1Ma 7:41-42; 1Ma 9:46; 1Ma 11:71, 2Ma 1:24-29; 2Ma 3:22; 2Ma 10:13; 2Ma 10:25; 2Ma 10:33; 2Ma 11:6; 2Ma 12:15; 2Ma 12:28; 2Ma 12:42; 2Ma 13:10-12; 2Ma 13:14; 2Ma 14:16; 2Ma 14:34-36; 2Ma 15:22-24; 2Ma 15:28; 2Ma 15:27). Note specially in 2 Mac. the allusion to the efficacy of prayer, etc., of the living for the dead (1Ma 12:44-45. cf. baptism for dead, 1Co 15:29, and [?] 2Ti 1:18), and prayer of the dead for the living (1Ma 15:12-14; cf. angelic intercession, Zec 1:12).

5. Prayer in the NT

I. Example and teaching of Jesus Christ.The special character of the Fourth Gospel should be remembered. Of the Synoptics, Lk. is specially instructive as to prayer (cf. Acts also). For Lords Prayer, see separate article.

(i.) Christs example

(a) Prays at great moments in His life: baptism (Luk 3:21), election of Apostles (Luk 6:12-13), miracles (Luk 9:16; cf. Joh 6:23, Mar 7:34 [implied] Mar 9:29, Joh 9:30-33 [implied] Joh 11:41-42), transfiguration (Luk 9:29); Gethsemane (Luk 22:39-46), crucifixion (Mat 27:46, Luk 23:46); (b) intercedes for disciples (Joh 17:1-26), Peter (Luk 22:32), soldiers (Luk 23:34); for His intercession in glory, see below, II. (ii.) (1).

(ii.) Christs teaching.The range of prayer is chiefly (ct. [Note: t. contrast.] OT) for spiritual blessing (cf. Lords Prayer, and esp. Mat 6:33), but not exclusively so (daily bread in Lords Prayer and Mat 24:20). The conditions and requisites of prayer are numerous.(a) Earnestness [cf. urgent supplication in OT, esp. Psalms] (Luk 11:5-13, where note juxtaposition with Lords Prayer, Luk 18:1-8); and His attitude to the Syrophnician seems to teach urgency of petition (Mar 7:27). (b) Humility (Luk 18:9-14; the juxtaposition with preceding parable is suggestive, and ct. [Note: t. contrast.] OT assertion of righteousness; e.g. in Dt. and Neh. [see above, 3 (vi.)], Luk 17:10); ambition rebuked (Mat 20:20-23). (c) A forgiving spirit: as in Sir. (see above, 4). (d) Privacy recommended; see above, 2 (i.) end, and cf. Christs own example of solitary prayer (Luk 6:12). (e) Without battology; see above, 2 (iii.) (2), where the reff. show that the repetition discouraged is that of mere mechanical prayer (cf. heathen incantations) or of pretence (Mar 12:40). (f) With faith. Mar 11:23 contains just such hyperbole as would appeal to an Eastern mind and enforce the value of prayer; while the seeming paradox of v. 24 must be taken along with this and understood in the light of Christs general teaching. The need of faith is further illustrated by Christs attitude to those seeking aid (e.g. Mat 8:13; Mat 9:28, Mar 5:35; Mar 9:23, Luk 8:48). (g) Agreement when two or three join in prayer (Mat 18:19-20). (h) In His name (Joh 14:13; Joh 15:16; Joh 16:23-25). This specially Johannine feature suggests frame of mind rather than form of speech (cf. Mat 18:5; Mat 18:20; Mat 10:22 etc.; on the other hand, cf. Act 3:6; Act 3:10). For the Christology it supports, see below, II. (ii.) 1.

II. Customs and ideas in Apostolic times.Evidence is afforded by Acts (where the prominence given to prayer is natural if Lk. wrote it, see above, I.), and by Epp., whose writers had inherited the best traditions of Jewish piety and had also assimilated their Masters teaching (which, however, they may not in every point have grasped fully). A glimpse of prayer-triumphs would be afforded by such passages as Act 3:10; Act 4:31; Act 9:40; Act 10:4; Act 12:5; Act 12:12; Act 16:25; Act 28:8. One or two detailed points have already come up for notice (see above 2 (i. ii. iii. 1. 4), 5 (I. ii. (h)), but it may be well now to collect, from Acts to the Apocalypse, some passages showing the practice and teaching as to prayer in the Apostolic Church.

(i.) Prayer is found in connexion with:(1) Laying on of hands: (a) in healing (Act 28:8; cf. Act 9:17, (see below (3)); (b) after baptism (Act 8:14-17; cf. Act 19:6); (c) on appointment to office (Act 6:6; Act 13:3), with which also prayerful lot-casting is associated (Act 1:24; Act 1:26, cf. Pro 16:33). (2) Public worship (1Ti 2:1-15). (a) Both sexes participate (cf. 1Ti 5:6, 1Co 11:4-5); (b) prayer and gift of tongues (1Co 14:14; 1Co 14:16, where it is suggested that the head as well as the heart is concerned with prayer); (c) state-prayers in the Apostolic Church (1Ti 2:1 f.; cf. 4 Baruch). (3) Sickness (Jam 5:13-16, where notice conjunction of prayer and outward means [for unction cf. Mar 6:13] with confession; physical and spiritual healing are associated, and both with prayer; see above, 4 Sirach).

(ii.) (1) A distinctive Idea in NT prayer is the work of the Holy Spirit. He aids us in prayer (Rom 8:14-16, Eph 6:18, Jud 1:20), interceding for us (Rom 8:26). Christ also intercedes (Rom 8:34, Heb 7:25; cf. 5 I. (1.) (b)). Ct. [Note: t. contrast.] presentation of prayer to God in Rev 5:8; Rev 8:4. By Christ we enjoy free access to God (Gal 4:4-7, Eph 2:18; Eph 3:12, Heb 4:15-16; Heb 10:19-22; see above, 5 I. (II.) (h)); prayer offered to Christ direct (Act 7:59-60; Act 9:14 (?), 1Co 1:2 (?)). (2) Prayer needs faith (Jam 1:6-8, 1Ti 2:8 RVm [Note: Revised Version margin.] , Heb 10:22), must have right alms (Jam 4:3), and be backed by conduct (1Jn 3:22, cf. above, 3 (vii.) Proverbs). Such prayer succeeds (Jam 5:16-18, 1Jn 3:22; 1Jn 5:14-15). Prayer for temporal gifts is not very conspicuous in NT, but see Rom 1:10, 2Co 12:8, Php 4:6. (3) Exhortations to prayer (Rom 12:12, Col 4:2, 1Th 5:16, 1Pe 4:7, Jud 1:20). (4) Reminiscences of OT occur in prayer as colloquy (Act 9:13-16; Act 22:17-21; cf. 3), as struggle (Rom 15:30, Col 2:1; Col 4:12; cf. Gen 32:24), as cry for vengeance (Rev 6:9-10, ct. [Note: t. contrast.] 1Ti 2:8). (5) Intercession, which in OT is specially characteristic of the prophetic office, is here a general duty, and is very prominent: Apostles for converts (Rom 10:1; Rom 15:5, 2Co 13:7, Eph 1:15; Eph 3:14, Php 1:4; Php 1:9, Col 1:9; Col 2:1, 1Th 1:2, 2Th 1:11, Phm 1:4, 3Jn 1:2); converts for Apostles (Act 12:5, Rom 15:30, 2Co 1:11; 2Co 9:14, Col 4:3, 2Th 3:1, Phm 1:22); for one another (Jam 5:15, 1Jn 5:16 [within limit]). (6) Thanksgiving abounds (Rom 1:3, 1Co 1:4, 2Co 2:14; 2Co 8:15, Php 1:3, Col 1:3, 1Th 1:2; 1Th 2:13, 2Th 1:3; 2Th 2:13, 1Ti 1:12, 2Ti 1:3). (7) Note also the salutation and blessing at the beginning and close of Epistles. The NT closes with a threefold prayer for Christs coming (Rev 22:17; Rev 22:20).

H. F. B. Compston.

Fuente: Hastings’ Dictionary of the Bible

Prayer

prar (, deesis, , proseuche, (, enteuxis; for an excellent discussion of the meaning of these see Thayer’s Lexicon, p. 126, under the word , deesis; the chief verbs are , euchomai, , proseuchomai, and , deomai, especially in Luke and Acts; , aiteo, to ask a favor distinguished from , erotao, to ask a question, is found occasionally): In the Bible prayer is used in a simpler and a more complex a narrower and a wider signification. In the former case it is supplication for benefits either for one’s self (petition) or for others (intercession). In the latter it is an act of worship which covers all soul in its approach to God. Supplication is at the heart of it, for prayer always springs out of a sense of need and a belief that God is a rewarder of them that diligently seek Him (Heb 11:6). But adoration and confession and thanksgiving also find a It place, so that the suppliant becomes a worshipper. It is unnecessary to distinguish all the various terms for prayer that are employed in the Old Testament and the New Testament. But the fact should be noticed that in the Hebrew and Greek aloe there are on the one hand words for prayer that denote a direct petition or short, sharp cry of the heart in its distress (Psa 30:2; 2Co 12:8), and on the other prayers like that of Hannah (1Sa 2:1-10), which is in reality a song of thanksgiving, or that of Paul, the prisoner of Jesus Christ, in which intercession is mingled with doxology (Eph 3:14-21).

1. In the Old Testament:

The history of prayer as it meets us here reflects various stages of experience and revelation. In the patriarchal period, when ‘men began to call upon the name of the Lord’ (Gen 4:26; compare Gen 12:8; Gen 21:33), prayer is naive, familiar and direct (Gen 15:2 ff; Gen 17:18; Gen 18:23 ff; Gen 24:12). It is evidently associated with sacrifice (Gen 12:8; Gen 13:4; Gen 26:25), the underlying idea probably being that the gift or offering would help to elicit the desired response. Analogous to this is Jacob’s vow, itself a species of prayer, in which the granting of desired benefits becomes the condition of promised service and fidelity (Gen 28:20 ff). In the pre-exilic history of Israel prayer still retains many of the primitive features of the patriarchal type (Exo 3:4; Num 11:11-15; Jdg 6:13 ff; Jdg 11:30 f; 1Sa 1:11; 2Sa 15:8; Psa 66:13 f). The Law has remarkably little to say on the subject, differing here from the later Judaism (see Schurer, HJP, II, i, 290, index-vol, p. 93; and compare Mat 6:5 ff; Mat 23:14; Act 3:1; Act 16:13); while it confirms the association of prayer with sacrifices, which now appear, however, not as gifts in anticipation of benefits to follow, but as expiations of guilt (Deu 21:1-9) or thank offerings for past mercies (Deu 26:1-11). Moreover, the free, frank access of the private individual to God is more and more giving place to the mediation of the priest (Deu 21:5; Deu 26:3), the intercession of the prophet (Exo 32:11-13; 1Sa 7:5-13; 1Sa 12:23), the ordered approach of tabernacle and temple services (Ex 40; 1 Ki 8). The prophet, it is true, approaches God immediately and freely – Moses (Exo 34:34; Deu 34:10) and David (2Sa 7:27) are to be numbered among the prophets – but he does so in virtue of his office, and on the ground especially of his possession of the Spirit and his intercessory function (compare Eze 2:2; Jer 14:15).

A new epoch in the history of prayer in Israel was brought about by the experiences of the Exile. Chastisement drove the nation to seek God more earnestly than before, and as the way of approach through the external forms of the temple and its sacrifices was now closed, the spiritual path of prayer was frequented with a new assiduity. The devotional habits of Ezra (Ezr 7:27; Ezr 8:23), Nehemlab (Neh 2:4; Neh 4:4, Neh 4:9, etc.) and Daniel (Dan 6:10) prove how large a place prayer came to hold in the individual life; while the utterances recorded in Ezr 9:6-15; Neh 1:5-11; 9:5-38; Dan 9:4-19; Isa 63:7 through 64:12 serve as illustrations of the language and spirit of the prayers of the Exile, and show especially the prominence now given to confession of sin. In any survey of the Old Testament teaching the Psalms occupy a place by themselves, both on account of the large period they cover in the history and because we are ignorant in most cases as to the particular circumstances of their origin. But speaking generally it may be said that here we see the loftiest flights attained by the spirit of prayer under the old dispensation – the intensest craving for pardon, purity and other spiritual blessings (Ps 51; Psa 130:1-8), the most heartfelt longing for a living communion with God Himself (Psa 42:2; Psa 63:1; Psa 84:2).

2. In the New Testament:

Here it will be convenient to deal separately with the material furnished by the Gospel narratives of the life and teaching of Christ and that found in the remaining books. The distinctively Christian view of prayer comes to us from the Christ of the Gospels. We have to notice His own habits in the matter (Luk 3:21; Luk 6:12; Luk 9:16, Luk 9:29; Luk 22:32, Luk 22:39-46; Luk 23:34-46; Mat 27:46; Jn 17), which for all who accept Him as the revealer of the Father and the final authority in religion immediately dissipate all theoretical objections to the value and efficacy of prayer. Next we have His general teaching on the subject in parables (Luk 11:5-9; Luk 18:1-14) and incidental sayings (Mat 5:44; Mat 6:5-8; Mat 7:7-11; Mat 9:38; Mat 17:21; Mat 18:19; Mat 21:22; Mat 24:20; Mat 26:41 and the parallels), which presents prayer, not as a mere energizing of the religious soul that is followed by beneficial spiritual reactions, but as the request of a child to a father (Mat 6:8; Mat 7:11), subject, indeed, to the father’s will (Mat 7:11; compare Mat 6:10; Mat 26:39, Mat 26:42; 1Jo 5:14), but secure always of loving attention and response (Mat 7:7-11; Mat 21:22). In thus teaching us to approach God as our Father, Jesus raised prayer to its highest plane, making it not less reverent than it was at its best in Old Testament times, while far more intimate and trustful. In the &LORD’S PRAYER (which see). He summed up His ordinary teaching on the subject in a concrete example which serves as a model and breviary of prayer (Mat 6:9-13; Luk 11:2-4). But according to the Fourth Gospel, this was not His final word upon the subject. On the night of the betrayal, and in full view of His death and resurrection and ascension to God’s right hand, He told His disciples that prayer was henceforth to be addressed to the Father in the name of the Son, and that prayer thus offered was sure to be granted (Joh 16:23, Joh 16:24, Joh 16:26). The differentia of Christian prayer thus consists in its being offered in the name of Christ; while the secret of its success lies on the one hand in the new access to the Father which Christ has secured for His people (Joh 17:19; compare Heb 4:14-16; Heb 10:19-22), and on the other in the fact that prayer offered in the name of Christ will be prayer in harmony with the Father’s will (Joh 15:7; compare 1Jo 3:22 f; 1Jo 5:13 f).

In the Acts and Epistles we see the apostolic church giving effect to Christ’s teaching on prayer. It was in a praying atmosphere that the church was born (Act 1:14; compare Act 2:1); and throughout its early history prayer continued to be its vital breath and native air (Act 2:42; Act 3:1; Act 6:4, Act 6:6 and passim). The Epistles abound in references to prayer. Those of Paul in particular contain frequent allusions to his own personal practice in the matter (Rom 1:9; Eph 1:16; Phi 1:9; 1Th 1:2, etc.), and many exhortations to his readers to cultivate the praying habit (Rom 12:12; Eph 6:18; Phi 4:6; 1Th 5:17, etc.). But the new and characteristic thing about Christian prayer as it meets us now is its connection with the Spirit. It has become a spiritual gift (1Co 14:14-16); and even those who have not this gift in the exceptional charismatic sense may pray in the Spirit whenever they come to the throne of grace (Eph 6:18; Jud 1:20). The gift of the Spirit, promised by Christ (Joh 14:16 ff, etc.), has raised prayer to its highest power by securing for it a divine cooperation (Rom 8:15, Rom 8:26; Gal 4:6). Thus Christian prayer in its full New Testament meaning is prayer addressed to God as Father, in the name of Christ as Mediator, and through the enabling grace of the indwelling Spirit. See PRAYERS OF JESUS.

Fuente: International Standard Bible Encyclopedia

Prayer

This has been described as ‘the intercourse of a dependent one with God.’ It may take the form of communion in one brought nigh, or it may be the making requests for oneself or for others. There are twelve different words used for prayer in the O.T., and eight in the N.T., with various shades of meaning, as there are in English: ‘asking, begging, beseeching,’ etc. In the synoptic Gospels the word used in connection with Christ is that most commonly employed for “praying,” but in John’s gospel the word is that generally rendered, ‘ask’ or, ‘demand.’ The change is explained by the different aspect in which the Lord is presented in John.

God hears and encourages prayer. A cry to God is the mark of a soul truly turning to Him: “Behold, he prayeth,” was said of Saul of Tarsus. Act 9:11. To the saints it is said, “Pray without ceasing;” “ask and ye shall receive.” “If we ask anything according to his will he heareth us, and . . . . we know that we have the petitions.” “All things whatsoever ye shall ask in prayer believing ye shall receive.” “Whatsoever ye shall ask the Father in my name, he will give it you.” The disciples as left here, representative of Christ and charged with His interests, were to ask in His name; and the same is true in principle as regards believers now. Mar 11:24; Joh 14:13; Joh 15:16; Joh 16:23; Joh 16:26; Jam 1:5-7; 1Jn 5:14-15. Christians are exhorted to make known all their petitions, or requests, to God, and having done so, the peace of God shall keep their hearts and minds. Php 4:6-7. This is their wondrous privilege: they have addressed God, and in peace they leave it with Him to grant their petitions or not.

The above passages demonstrate that to receive what is prayed for, requests must be in faith, they must be according to the light of God’s will, and hence made in the name of the Lord Jesus. While prayer is always to God, it is suggested that requests would naturally be made to the Father in respect of all that tends to the promotion of Christ in believers, as well as in things referring to their discipline in the pathway here. On the other hand prayer would be made to the Lord in relation to that over which He is set as administrator, such as the service of the gospel, the saints, the house of God, etc.

The attitudes in prayer which are recorded are: ‘standing,’ 1Sa 1:26; Mar 11:25; ‘kneeling,’ Dan 6:10; Luk 22:41; and ‘falling down,’ Deu 9:25; Jos 7:6.

Fuente: Concise Bible Dictionary

Prayer

Prayer test proposed by Elijah

1Ki 18:24-39

Praying daily in the morning

Psa 5:3; Psa 88:13; Psa 143:8; Isa 33:2

Praying twice daily

Psa 88:1

Praying thrice daily

Psa 55:17; Dan 6:10

Praying all night

Luk 6:12

Praying without ceasing

1Th 5:17

Boldness in prayer:

– Enjoined

Heb 4:16

– Exemplified by Abraham in his inquiry concerning Sodom

Gen 18:23-32

– By Moses, supplicating for assistance in delivering Israel

Exo 33:12; Exo 33:18

Secret prayer

Gen 24:63; Mat 6:6

Silent prayer

Psa 5:1

Weeping in prayer

Ezr 10:1

Praying in a loud voice, satirized by Elijah

1Ki 18:27

Long prayers:

– Of the Pharisees

Mat 23:14

– Of the scribes

Mar 12:40; Luk 20:47

Profuse prayers, to be avoided

Ecc 5:2; Mat 6:7

Vain repetitions of prayers, to be avoided

Mat 6:7

Asking for tokens as assurance of answer of prayer:

– By Abraham’s servant

Gen 24:14

– Gideon asks for a sign of dew on a fleece

Jdg 6:36-40

Instances of rebuked prayers:

– Of Moses, at the Red Sea

Exo 14:15

– Of Moses, when he prayed to see Canaan

Deu 3:23-27

– Of Joshua

Jos 7:10

Evils averted by praying

Jer 26:19

Unbelief in prayer

Job 21:15

»Lord’s Prayer«

Mat 6:9-13; Luk 11:2-4

Answer to prayer, withheld:

– Of Balaam

Deu 23:5; Jos 24:10

– Of Job

Job 30:20; Job 42:12

– Of the Israelites, when attacked by the Amorites

Deu 1:45

– The prayer of Jesus, »Let this cup pass«

Mat 26:39; Mat 26:42; Mat 26:44-75; Mat 27

Answer to prayer, delayed

Psa 22:1-2; Psa 40:1; Psa 80:4; Psa 88:14; Jer 42:7; Hab 1:2; Luk 18:7

Answer to prayer, exceeds petition:

– Solomon asked wisdom; the answer included wisdom, riches, honor, and long life

1Ki 3:7-14; 2Ch 1:10-12

– The disciples prayed for Peter; the answer included Peter’s deliverance

Act 12:15; Act 12:5

Answer to prayer, different from the request:

– Moses asked to be permitted to cross Jordan; the answer was permission to view the land of promise

Deu 3:23-27

– The Israelites lusted for the fleshpots of Egypt; the answer gave them flesh, but also leanness of soul

Psa 106:14-15

– Martha and Mary asked Jesus to come and heal their brother Lazarus; Jesus delayed, but raised Lazarus from the dead

Joh 11

– Paul asked that the thorn in the flesh be removed; the answer was a promise of grace to endure it

2Co 12:8-9

Answer to prayer, promised

Exo 6:5; Act 7:34; Exo 22:23; Exo 22:27; Exo 33:17-20; Deu 4:7; Deu 4:29-31; 1Ch 28:9; 2Ch 7:13-15; 1Ki 8:22; 1Ki 8:53; 2Ch 6; Job 8:5-6; Job 12:4; Job 22:27; Job 33:26; Psa 9:10; Psa 9:12; Psa 10:17; Psa 18:3; Psa 32:6; Psa 34:15; Psa 34:17; Psa 37:4-5; Psa 38:15; Psa 50:14-15; Psa 55:16-17; Psa 56:9; Psa 65:2; Psa 65:5; Psa 69:33; Psa 81:10; Psa 86:5-7; Psa 91:15; Psa 102:17-20; Psa 145:18-19; Pro 2:3; Pro 2:5; Pro 3:6; Pro 10:24; Pro 15:8; Pro 15:29; Pro 16:1; Isa 19:20; Isa 30:19; Isa 55:6; Isa 58:9; Isa 65:24; Jer 29:12-13; Jer 31:9; Jer 33:3; Lam 3:25; Eze 36:37; Joe 2:18-19; Joe 2:32; Amo 5:4-6; Zep 2:3; Zec 10:1; Zec 10:6; Zec 13:9; Mat 6:5-13; Mat 7:7-11; Mat 18:19-20; Mat 21:22; Mar 11:24-25; Luk 11:5-13; Luk 18:1-8; Luk 21:36; Joh 4:10; Joh 4:23-24; Joh 9:31; Joh 14:13-14; Joh 15:7; Joh 15:16; Joh 16:23-24; Joh 16:26-27; Act 22:16; Rom 8:26; Rom 10:12-13; Eph 2:18; Eph 3:20; Heb 4:16; Heb 10:22-23; Heb 11:6; Jas 1:5-7; Jas 4:8; Jas 4:10; Jas 5:16; 1Jn 3:22; 1Jn 5:14-15

Answered

Job 34:28; Psa 3:4; Psa 4:1; Psa 6:8-9; Psa 18:6; Psa 120:1; Psa 21:2; Psa 21:4; Psa 22:4-5; Psa 22:24; Psa 28:6; Psa 30:2-3; Psa 31:22; Psa 34:4-6; Psa 40:1; Psa 66:19-20; Psa 77:1-2; Psa 81:7; Psa 99:6-8; Psa 106:44; Psa 107:6-7; Psa 107:13-20; Psa 116:1-2; Psa 118:5; Psa 118:21; Psa 119:26; Psa 138:3; Lam 3:57-58; Hos 12:4; Jon 2:1-2; Jon 2:7; Luk 23:42-43; Act 4:31; 2Co 12:8-9; Jas 5:17-18

Answered prayer, instances of:

– Cain

Gen 4:13-15

– Abraham:

b For a son

Gen 15

b Entreating for Sodom

Gen 18:23-33

b For Ishmael

Gen 17:20

b For Abimelech

Gen 20:17

– Hagar, for deliverance

Gen 16:7-13

– Abraham’s servant, for guidance

Gen 24:12-52

– Rebecca, concerning her pains in pregnancy

Gen 25:22-23

– Jacob, for deliverance from Esau

Gen 32:9-32; Gen 33:1-17

– Moses:

b For help at the Red Sea

Exo 14:15-16

b For help at the waters of Marah

Exo 15:25

b For help at Horeb

Exo 17:4-6

b For help in the battle with the Amalekites

Exo 17:8-14

b Concerning the murmuring of the Israelites for flesh

Num 11:11-35

b In behalf of Miriam’s leprosy

Num 12:13-15

– Moses, Aaron, and Samuel

Psa 99:6

– Israelites:

b For deliverance from bondage

Exo 2:23-25; Exo 3:7-10; Act 7:34

b For deliverance from Pharaoh’s army

Exo 14:10-30

b For deliverance from the king of Mesopotamia

Jdg 3:9; Jdg 3:15

b For deliverance from Sisera

Jdg 4:3; Jdg 4:23-24; 1Sa 12:9-11

b For deliverance from Ammon

Jdg 10:6-18; Jud 11:1-33

b For God’s favor under the reproofs of Azariah

2Ch 15:1-15

b For deliverance from Babylonian bondage

Neh 9:27

– Gideon, asking the token of dew

Jdg 6:36-40

– Manoah, asking about Samson

Jdg 13:8-9

– Samson, asking for strength

Jdg 16:28-30

– Hannah, asking for a child

1Sa 1:10-17; 1Sa 1:19-20

– David:

b Asking whether Keilah would be delivered into his hands

1Sa 23:10-12

b Asking whether to pursue Ziklag

1Sa 30:8

b Asking whether he should go into Judah after Saul’s death

2Sa 2:1

b Asking whether he should go against the Philistines

2Sa 5:19-25

b In adversity

Psa 118:5; Psa 138:3

– Solomon, asking wisdom

1Ki 3:1-13; 1Ki 9:2-3

– Elijah:

b Raising the widow’s son

1Ki 17:22

b Asking fire on his sacrifice

1Ki 18:36-38

b Asking rain to be withheld

1Ki 17:1; 1Ki 18:1; 1Ki 18:42-45; Jas 5:17

– Elisha, leading the Syrian army

2Ki 6:17-20

– Jabez, asking for prosperity

1Ch 4:10

– Abijah, for victory over Jeroboam

2Ch 13:14-18

– Asa, for victory over Zerah

2Ch 14:11-15

– The people of Judah

2Ch 15:15

– Jehoshaphat, for victory over the Canaanites

2Ch 18:31; 2Ch 20:6-27

– Jehoahaz, for victory over Hazael

2Ki 13:4

– Priests and Levites, when blessing the people

2Ch 30:27

– Hezekiah and Isaiah:

b For deliverance from Sennacherib

2Ki 19:14-20; 2Ch 32:20-23

b To save Hezekiah’s life

2Ki 20:1-7; 2Ki 20:11; 2Ch 32:24

– Manasseh, for deliverance from the king of Babylon

2Ch 33:13; 2Ch 33:19

– Reubenites, for deliverance from the Hagarites

1Ch 5:20

– The Jews, returning from the captivity

Ezr 8:21; Ezr 8:23

– Ezekiel, to have the baking of his bread of affliction changed

Eze 4:12-15

– Daniel:

b For the interpretation of Nebuchadnezzar’s dream

Dan 2:19-23

b Interceding for the people

Dan 9:20-23

b In a vision

Dan 10:12

– Zacharias, for a son

Luk 1:13

– The leper, for healing

Mat 8:2-3; Mar 1:40-43; Luk 5:12-13

– Centurion, for his servant

Mat 8:5-13; Luk 7:3-10; Joh 4:50-51

– Peter, asking that Tabitha be restored

Act 9:40

– The disciples, for Peter

Act 12:5-17

– Paul, to be restored to health

2Co 1:9-11

Prayer in behalf of nations

Nation, Prayer for

Penitential prayer:

– Of David

Psa 51:1-17

– Of the publican

Luk 18:13 Prayer, Confession in; Sin, Confession of

Imprecatory prayers

Num 16:15; Num 22:6-11; Num 23:7-8; Num 24:9-10; Deu 11:29-30; Deu 27:11-13; Deu 33:11; Jos 8:33-34; Jdg 16:28; 2Sa 16:10-12; Neh 4:4-5; Neh 5:13; Job 3:1-10; Job 27:7; Psa 5:10; Psa 6:10; Psa 9:20; Psa 10:2; Psa 10:15; Psa 25:3; Psa 28:4; Psa 31:17-18; Psa 35:4; Psa 35:8; Psa 35:26; Psa 40:14-15; Psa 54:5; Psa 55:9; Psa 55:15; Psa 56:7; Psa 58:7; Psa 59:5; Psa 59:11; Psa 59:15; Psa 68:1-2; Psa 69:23-24; Psa 69:27-28; Psa 70:2-3; Psa 71:13; Psa 79:10; Psa 79:12; Psa 83:13-17; Psa 94:2; Psa 109:7; Psa 109:9-20; Psa 109:28-29; Psa 119:78; Psa 119:84; Psa 129:5; Psa 140:9-10; Psa 143:12; Psa 144:6; Jer 11:20; Jer 12:3; Jer 15:15; Jer 17:18; Jer 18:21-23; Jer 20:12; Lam 1:22; Lam 3:64-66; Gal 1:8-9; 2Ti 4:14-15

Submission in prayer, exemplified:

– By Jesus

Mat 26:39; Mar 14:36; Luk 22:42

– By David

2Sa 12:22-23

– By Job

Job 1:20-21

Private prayer, enjoined

Mat 6:6

Prayer exemplified:

– By Lot

Gen 19:20

– By Eliezer

Gen 24:12

– By Jacob

Gen 32:9-12

– By Gideon

Jdg 6:22; Jdg 6:36; Jdg 6:39

– By Hannah

1Sa 1:10

– By David

2Sa 7:18-29

By Hezekiah

2Ki 20:2

– By Isaiah

2Ki 20:11

– By Manasseh

2Ch 33:18-19

– By Ezra

Ezr 9:5-6

– By Nehemiah

Neh 2:4

– By Jeremiah

Jer 32:16-25

– By Daniel

Dan 9:3; Dan 9:19

– By Jonah

Jon 2:1

– By Habakkuk

Hab 1:2

– By Anna

Luk 2:37

– By Jesus

Mat 14:23; Mat 26:36; Mat 26:39; Mar 1:35; Luk 9:18; Luk 9:29

– By Paul

Act 9:11

– By Peter

Act 9:40; Act 10:9

– By Cornelius

Act 10:30

Family prayer:

– By Abraham

Gen 12:5; Gen 12:8

By Jacob

Gen 35:3

– By Cornelius

Act 10:2

Social prayer:

– General references

Mat 18:19; Act 1:13-14; Act 16:25; Act 20:36; Act 21:5

– Held in private houses

Act 1:13-14; Act 12:12

– Held in the temple

Act 2:46; Act 3:1

Prayers of Jesus:

– In a mountain

Mat 14:23; Mar 6:46; Luk 6:12; Luk 9:28

– In Gethsemane

Mat 26:36; Mar 14:32; Luk 22:45

– The Lord’s prayer

Mat 6:9; Luk 11:1

– Before day

Mar 1:35

– In distress

Joh 12:27; Heb 5:7

– In the wilderness

Luk 5:16

– In behalf of Peter

Luk 22:31-32

– For the Comforter

Joh 14:16

– After the supper

Joh 17

Prayers of the apostles

Act 1:24-25

Praying to idols

1Ki 18:26-29

Confession in prayer

Lev 5:5; Lev 26:40; Num 5:5-7; Jdg 10:10; Jdg 10:15; 1Sa 12:10; 1Ki 8:47; Ezr 9:6; Ezr 9:15; Neh 1:6-7; Neh 9:2; Neh 9:33-35; Job 7:20; Job 40:4-5; Psa 31:10; Psa 32:3; Psa 32:5; Psa 38:4-8; Psa 38:10; Psa 38:18; Psa 40:12; Psa 51:3-4; Psa 69:5; Psa 106:6-7; Psa 119:176; Psa 130:3; Pro 28:13; Isa 6:5; Isa 59:12-13; Jer 3:13; Jer 3:25; Jer 14:7; Jer 14:20; Lam 1:18; Lam 3:42; Lam 5:16; Dan 9:5-15

Importunity in prayer

Gen 18:23-32; Gen 32:24-29; Exo 32:32; Deu 9:25; Jdg 6:36-40; Jdg 16:28; 1Sa 1:10-11; 1Sa 12:23; 1Ki 8:22-30; Ezr 9:5-6; Neh 1:4-6; Psa 17:1; Psa 17:6; Psa 22:1-2; Psa 22:19; Psa 28:1-2; Psa 35:22-23; Psa 55:1-2; Psa 55:16-17; Psa 57:2; Psa 61:1-2; Psa 70:5; Psa 86:3; Psa 86:6; Psa 88:1-2; Psa 88:9; Psa 88:13; Psa 102:1-2; Psa 119:58; Psa 119:145-147; Psa 130:1-2; Psa 141:1-2; Psa 142:1-2; Isa 38:2-3; Isa 62:7; Isa 64:12; Dan 9:3; Dan 9:16-19; Jon 1:14; Hab 1:2; Mat 15:22-28; Mar 7:25-29; Luk 7:3; Luk 11:5-8; Luk 18:1-7; Luk 22:44; Rom 8:26; 2Co 12:8; Eph 6:18; Heb 5:7

Instances of importunity in prayer:

– Jacob

Gen 32:24-30

– Moses

Exo 33:12-16; Exo 34:9

– Elijah

1Ki 18:24-44

– The two blind men of Jericho

Mat 20:30-31; Mar 10:48; Luk 18:39

– The Syro-Phenician woman

Mat 15:22-28; Mar 7:25-30

– The centurion

Mat 8:5; Luk 7:3-4

Intercessory prayer

Intercession; Jesus, The Christ, Mediation of

Prayers of the wicked not heard

Wicked, Prayer of

Pleas offered in prayer

Gen 32:9-12; Exo 32:11-13; Exo 33:13; Num 14:13-18; Num 16:22; Deu 3:24-25; Deu 9:18; Deu 9:25-29; Jos 7:8-9; 2Sa 7:25-29; 1Ki 8:25-26; 1Ki 8:59-60; 1Ki 18:36-37; 2Ki 19:15-19; Isa 37:15-20; 2Ch 14:11; Neh 1:8-9; Neh 9:32; Psa 4:1; Psa 9:19-20; Psa 25:6; Psa 27:9; Psa 31:3; Psa 38:16; Psa 69:6; Psa 69:13; Psa 69:16; Psa 71:18; Psa 74:10-11; Psa 74:18; Psa 74:20-23; Psa 79:10-12; Psa 83:1-2; Psa 83:18; Psa 86:1-5; Psa 86:17; Psa 89:49-51; Psa 106:47; Psa 109:21-27; Psa 115:1-2; Psa 119:38; Psa 119:42-43; Psa 119:49; Psa 119:73; Psa 119:94; Psa 119:116; Psa 119:124; Psa 119:145-146; Psa 119:149; Psa 119:153; Psa 119:173-176; Psa 143:11-12; Isa 63:17-19; Jer 14:21; Jer 18:20-21; Lam 3:56-63; Joe 2:17

Thanksgiving before taking food

Jos 9:14; 1Sa 9:13; Mat 14:19; Mar 6:41; Luk 9:16; Joh 6:11; Joh 6:23; Mat 26:26-27; Mar 14:22-23; Luk 22:19; 1Co 11:24; Mar 8:6-7; Mat 15:36; Act 27:35; Rom 14:6; 1Co 10:30-31; 1Ti 4:3-4

Unclassified scriptures relating to prayer

Gen 32:24-28; Hos 12:4; 1Ch 16:11; 1Ch 16:35; 2Ch 7:14; Neh 4:9; Psa 27:8; Psa 105:3-4; Psa 145:18; Pro 15:8; Ecc 5:2; Isa 55:6; Lam 3:41; Zec 12:10; Mat 6:5-13; Mat 7:7-8; Mat 21:22; Mar 11:24; Mar 9:28-29; Luk 11:1-13; Luk 18:1; Rom 8:26; 1Co 14:15; Eph 3:11-12; Eph 6:18-19; Phi 4:6; Col 4:2; 1Th 5:17-18; 1Ti 2:8; Heb 4:16; Jas 5:16; Jud 1:20; Rev 5:8; Rev 8:3-4

Fuente: Nave’s Topical Bible

Prayer

Prayer. All the noted saints of Scripture were mighty in prayer; but there is no mention of special prayer before the flood. See Gen 20:17; Gen 32:26; Num 11:2. For list of special prayers see “Index to the Bible.”

Fuente: People’s Dictionary of the Bible

Prayer

Prayer. The object of this article will be to touch briefly on —

i. The doctrine of Scripture as to the nature and efficacy of prayer;

ii. Its directions as to time, place and manner of prayer;

iii. Its types and examples of prayer.

1. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief, that he is master of his own destiny, and need pray for no external blessing.

Now, Scripture, while, by the doctrine of spiritual influence, it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery, which depends on the nature of God. It places it clearly before us, and emphasizes, most strongly, those doctrines on which the difficulty turns. Yet, while this is so, on the other hand, the instinct of prayer is solemnly sanctioned and enforced on every page. Not only is its subjective effect asserted, but its real objective efficacy, as a means appointed by God for obtaining blessing, is both implied and expressed in the plainest terms. Thus, as usual in the case of such mysteries, the two apparently opposite truths are emphasized, because they are needful: to man’s conception of his relation to God; their reconcilement is not, perhaps cannot be, fully revealed.

For, in fact, it is involved in that inscrutable mystery, which attends on the conception of any free action of man as necessary for the working out of the general laws of God’s unchangeable will. At the same time, it is clearly implied that such a reconcilement exists, and that all the apparently isolated and independent exertions of man’s spirit in prayer are, in some way, perfectly subordinated to the one supreme will of God, so as to form a part of his scheme of providence. It is also implied that the key to the mystery lies in the fact of man’s spiritual unity with God in Christ, and of the consequent gift of the Holy Spirit.

So, also, is it said of the spiritual influence of the Holy Ghost on each individual mind that while, “we know not what to pray for, ‘the indwelling’ Spirit makes intercession for the saints, according to the will of God.” Rom 8:26-27. Here, as probably in still other cases, the action of the Holy Spirit on the soul is to free agents, what the laws of nature are to things inanimate, and is the power which harmonizes free individual action with the universal will of God.

2. There are no directions, as to prayer, given in the Mosaic law: the duty is rather taken for granted, as an adjunct to sacrifice, than enforced or elaborated. It is hardly conceivable that, even from the beginning, public prayer did not follow every public sacrifice. Such a practice is alluded to in Luk 1:10, as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking form. Deu 26:12-15.

In later times, it certainly grew into a regular service both in the Temple and in the synagogue. But, besides this public prayer, it was the custom of all at Jerusalem to go up to the Temple, at regular hours if possible, for private prayer, see Luk 18:10; Act 3:1, and those who were absent were wont to “open their windows toward Jerusalem,” and pray “toward” the place of God’s presence. 1Ki 8:46-49; Psa 5:7; Psa 28:2; Psa 138:2; Dan 6:10.

The regular hours of prayer seem to have been three, (see Psa 55:17; Dan 6:10,)

a. “the evening,” that is the ninth hour, Act 3:1; Act 10:3, the hour of the evening sacrifice, Dan 9:21;

b. The “morning,” that is, the third hour, Act 2:15, that of the morning sacrifice;

c. And the sixth hour, or “noonday.”

“Grace before meat” would seem to have been a common practice. Mat 15:36; Act 27:35. The posture of prayer among the Jews seems to have been:

a. Most often standing, 1Sa 1:26; Mat 6:5; Mar 11:25; Luk 18:11,

b. Unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling, 1Ki 8:54, compare 2Ch 6:13; Ezr 9:5; Psa 95:8; Dan 6:10,

or prostration. Jos 7:6; 1Ki 18:42; Neh 8:6.

3. The only form of prayer given for perpetual use in the Old Testament is the one in Deu 26:5-15, connected with the offering of tithes and first-fruits, and containing, in simple form , the important elements of prayer, acknowledgment of God’s mercy, self-dedication and prayer for future blessing. To this may, perhaps, be added the threefold blessing of Num 6:24-26, couched as it is in a precatory form, and the short prayer of Moses, Num 10:35-36, at the moving and resting of the cloud, the former of which was the germ of the 68th Psalm. Psalms 68.

But of the prayers recorded in the Old Testament, the two most remarkable are

a. Those of Solomon at the dedication of the Temple, 1Ki 8:23-58, and

b. Of Joshua, the high priest, and his colleagues, after the captivity. Neh 9:5-38.

It appears from the question of the disciples in Luk 11:1, and from Jewish tradition, that the chief teachers of the day gave special forms of prayer to their disciples as the badge of their discipleship and the best fruits of their learning.

All Christian prayer is, of course,

a. Based on the Lord’s Prayer;

b. But its spirit is also guided by that of his prayer in Gethsemane,

c. And of the prayer recorded by St. John, Joh 17:1, the beginning of Christ’s great work of intercession. The influence of these prayers is more distinctly traced in the prayers contained in the Epistles, Rom 16:25-27; Eph 3:14-21; Phm 1:3-11; Col 1:9-15; Heb 13:20-21; 1Pe 5:10-11; etc., than in those recorded in the Acts. The public prayer, probably, in the first instance, took much of its form and style from the prayers of the synagogues. In the record on prayer accepted and granted by God, we observe, as always, a special adaptation to the period of his dispensation to which they belong.

In the patriarchal period, they have the simple and childlike tone of domestic application for the ordinary and apparently trivial incidents of domestic life. In the Mosaic period, they assume a more solemn tone and a national bearing, chiefly that of direct intercession for the chosen people. More rarely are they for individuals. A special class are those which precede and refer to the exercise of miraculous power. In the New , they have a more directly spiritual hearing. It would seem the intention of Holy Scripture to encourage all prayer, more especially intercession, in all relations and for all righteous objects.

Fuente: Smith’s Bible Dictionary

PRAYER

(Select Readings)

Gen 18:23-32; Gen 32:24-30; 2Sa 7:18-29; 1Ki 8:22-61

Luk 11:1-13; Luk 18:1-8; Joh 17:1-26

(For alphabetical arrangement of subjects under this heading see Index)

(1) General References to
First Mentioned

Gen 4:26

Universal Need of

Psa 65:2; Isa 56:7; Luk 11:2

The Holy Spirit Aids in

Rom 8:26; Rom 8:27

Prayers of the Saints Precious

Rev 5:8

Ascends as Incense before God

Rev 8:3; Rev 8:4

(2) Enjoined

1Ch 16:11; Hos 14:2; Mat 7:7; Mat 26:41; Luk 18:1; Luk 21:36; Joh 16:24

Eph 6:18; Phi 4:6; Col 4:2; 1Th 5:17; 1Ti 2:8; Jam 5:13

–SEE Seeking God, SEEKING GOD

Ask PRAYER
Draw Near to God, FELLOWSHIP
Waiting upon God, WAITING UPON GOD

(3) Prayers Answered, examples of

Moses

Exo 15:24; Exo 15:25

Gideon

Jdg 6:39; Jdg 6:40; Jdg 13:9

Hannah

1Sa 1:27

Samuel

1Sa 7:9; 1Sa 7:10

Solomon

1Ki 3:12; 1Ki 9:3

Elijah

1Ki 18:37; 1Ki 18:38; 2Ki 6:18; 2Ki 13:4

Hezekiah

2Ki19:19; 2Ki19:20; 1Ch 5:20

Jehoshaphat

2Ch 18:31; 2Ch 32:21; 2Ch 33:13

Ezra

Ezr 8:23; Neh 9:27; Dan 2:19; Dan 9:22; Dan 10:12

Zacharias

Luk 1:13

The Early Church

Act 4:31

–SEE Prayer (6), PRAYER

Divine Hearing, HEARING

(4) Promises of Answer

Psa 91:15; Isa 41:17; Isa 58:9; Isa 65:24; Jer 33:3; Zec 13:9

Luk 11:9; Joh 14:14; Joh 15:7; 1Jo 3:22

–SEE Seekers, SEEKING GOD

Ask, PRAYER

(5) Causes of Failure in

— Disobedience

Deu 1:45; 1Sa 14:37; 1Sa 28:6

— Secret sin

Psa 66:18

— Indifference

Pro 1:28

— Neglect of mercy

Pro 21:13

— Despising the law

Pro 28:9

— Blood-guiltiness

Isa 1:15

— Iniquity

Isa 59:2; Mic 3:4

— Stubbornness

Zec 7:13

— Instability

Jam 1:6; Jam 1:7

— Self-indulgence

Jam 4:3

–SEE Sin Separates, SIN

God’s Face Hidden, ESTRANGEMENT
Wicked Rejected, WICKED

(6) True Prayer Heard

Job 34:28; Psa 4:3; Psa 18:6; Psa 34:17; Pro 15:29; Mic 7:7; Zec 10:6

–SEE Divine Hearing, HEARING

(7) Sometimes Refused because not in accord with the Divine Will

Exo 33:20; Deu 3:26; 2Sa 12:16; Eze 20:3; 2Co 12:8

–SEE Spiritual Tests, TESTS, SPIRITUAL

(8) Social and Family

Mat 18:19; Luk 1:10; Act 1:14; Act 4:24; Act 12:12; Act 21:5

(9) Conditions for Successful
Contrition

2Ch 7:14; Isa 58:9

Whole-heartedness

Jer 29:13

Faith

Mar 11:24

Righteousness

Jam 5:16

Obedience

1Jo 3:22; 1Jo 5:14

NOTABLE PRAYERS
(10) EXAMPLES OF
Abraham, for Sodom

Gen 18:23

Jacob, at Peniel

Gen 32:24

David, when denied the privilege of building the temple

2Sa 7:18

Solomon, at Gibeon

1Ki 3:6

— at the dedication of the Temple

1Ki 8:22

Hezekiah, at the invasion of Sennacherib

2Ki19:15; 1Ch 17:16

Ezra, for the sins of the people

Ezr 9:6

Daniel, for the captive Jews

Dan 9:4

Habakkuk’s Prayer

Hab 3:1

The Lord’s Prayer

Mat 6:9

Christ’s Intercessory prayer

Joh 17:1

Paul, for the Ephesians

Eph 3:14

–SEE Importunity, PRAYER

Intercession, INTERCESSION
Crying to God, EARNESTNESS
& EARNESTNESS

(11) Brevity in Prayer
(a) Examples of Brief Prayers

— Elijah at Carmel

1Ki 18:36; 1Ki 18:37

— Jabez

1Ch 4:10

— Hezekiah, when sick

Isa 38:2; Isa 38:3

— The Publican

Luk 18:13

— Jesus on the Cross

Luk 23:34

— The Dying Thief

Luk 23:42

— Stephen

Act 7:60

(b) Brevity Enjoined

Ecc 5:2; Mat 6:7; Mat 23:14

(12) Special Pleas Offered in

Gen 18:32; Gen 32:9; Num 14:13; 2Ki 20:3; Psa 71:18; Jer 14:20; Dan 9:18

–SEE Remember Me, MEMORY

POSTURES IN PRAYER
(13) Bowing

Gen 24:26; Exo 4:31; Exo 12:27; Exo 34:8

(14) Kneeling

1Ki 8:54; 2Ch 6:13; Ezr 9:5; Psa 95:6; Isa 45:23; Dan 6:10

Luk 22:41; Act 7:60; Act 9:40; Act 20:36; Act 21:5; Eph 3:14

–SEE Humility, HUMILITY

(15) On the Face Before God

Num 20:6; Jos 5:14; 1Ki 18:42; 2Ch 20:18; Mat 26:39

–SEE Humility HUMILITY

Worshippers, WORSHIPPERS
Crying to God, EARNESTNESS

(16) Standing

1Ki 8:22; Mar 11:25; Luk 18:11

(17) Examples of Secret Prayer
Moses

Deu 9:25

Samuel

1Sa 15:11

Elijah

1Ki 17:19; 1Ki 17:20

Daniel

Dan 6:10

Christ’s Command

Mat 6:6

Peter

Act 10:9

Cornelius

Act 10:30

–SEE Prayerfulness, DEVOTIONAL LIFE

(18) Private Devotions of Christ
Morning Devotions

Mar 1:35

Evening Prayer

Mar 6:46; Mar 6:47

Solitary Communion

Luk 5:15; Luk 5:16

All-night Prayer

Luk 6:12

Only the Disciples near

Luk 9:18

In the Garden of Gethsemane

Luk 22:41; Luk 22:42

(19) Public Prayers of Christ

Mat 11:25; Luk 3:21; Joh 11:41; Joh 17:1

–SEE Prayer (18), PRAYER

(20) Requests for Prayer

1Sa 7:8; 1Sa 12:19; 1Ki 13:6; Act 8:24; Rom 15:30; Eph 6:19

1Th 5:25; 2Th 3:1; Heb 13:18

(21) Unwise Prayers, examples of

Num 11:15; 1Ki 19:4; Jon 4:3; Mat 20:21

–SEE Prayer (7), PRAYER

(22) For Food

Gen 28:20; Pro 30:8; Mat 6:11

(23) For the Church

Joh 17:20; Rom 1:9; Eph 1:16; Eph 3:14; Phi 1:4; Col 1:3; Col 4:12

1Th 1:2

(24) Importunity, examples of

Abraham

Gen 18:32

Jacob

Gen 32:26

Moses

Deu 9:18

Syrophenician Woman

Mat 15:27; Luk 11:8; Luk 18:5

Jesus

Luk 22:44

The Nobleman from Capernaum

Joh 4:49

The Early Church

Act 12:5; Jam 5:16

Elijah

Jam 5:17

–SEE Crying to God, EARNESTNESS

& EARNESTNESS
Prayer (10), PRAYER
Prayer (15), PRAYER

(25) Special Exhortations to

1Ki 3:5; Zec 10:1; Mat 7:8; Mat 21:22; Luk 11:9; Joh 14:13; Joh 15:7; Joh 16:24

Jam 1:5; 1Jo 5:14

–SEE Seeking God, SEEKING GOD

Promises Divine, PROMISES, DIVINE

Fuente: Thompson Chain-Reference Bible

Prayer

has been well defined, the offering up of our desires unto God, for things agreeable to his will, in the name or through the mediation of Jesus Christ, by the help of the Holy Spirit, with a confession of our sins, and a thankful acknowledgment of his mercies.

1. Prayer is in itself a becoming acknowledgment of the all-sufficiency of God, and of our dependence upon him. It is his appointed means for the obtaining of both temporal and spiritual blessings. He could bless his creatures in another way: but he will be inquired of, to do for them those things of which they stand in need, Eze 36:37. It is the act of an indigent creature, seeking relief from the fountain of mercy. A sense of want excites desire, and desire is the very essence of prayer. One thing have I desired of the Lord, says David; that will I seek after. Prayer without desire is like an altar without a sacrifice, or without the fire from heaven to consume it. When all our wants are supplied, prayer will be converted into praise; till then Christians must live by prayer, and dwell at the mercy seat. God alone is able to hear and to supply their every want. The revelation which he has given of his goodness lays a foundation for our asking with confidence the blessings we need, and his ability encourages us to hope for their bestowment. O thou that hearest prayer; unto thee shall all flesh come, Psa 65:2.

2. Prayer is a spiritual exercise, and can only be performed acceptably by the assistance of the Holy Spirit, Rom 8:26. The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight. The Holy Spirit is the great agent in the world of grace, and without his special influence there is no acceptable prayer. Hence he is called the Spirit of grace and of supplication: for he it is that enables us to draw nigh unto God, filling our mouth with arguments, and teaching us to order our cause before him, Zec 12:10.

3. All acceptable prayer must be offered in faith, or a believing frame of mind. If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him. But let him ask in faith, nothing waveringfor let not the wavering man think that he shall receive any thing of the Lord, Jam 1:5-7. He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him, Heb 11:6. It must be offered in the name of Christ, believing in him as revealed in the word of God, placing in him all our hope of acceptance, and exercising unfeigned confidence in his atoning sacrifice and prevalent intercession.

4. Prayer is to be offered for things agreeable to the will of God. So the Apostle says: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him, 1Jn 5:14-15. Our prayers must therefore be regulated by the revealed will of God, and come within the compass of the promises. These are to be the matter and the ground of our supplications. What God has not particularly promised he may nevertheless possibly bestow; but what he has promised he will assuredly perform. Of the good things promised to Israel of old not one failed, but all came to pass; and in due time the same shall be said of all the rest.

5. All this must be accompanied with confession of our sins, and thankful acknowledgment of God’s mercies. These are two necessary ingredients in acceptable prayer. I prayed, says the Prophet Daniel, and made confession. Sin is a burden, of which confession unloads the soul. Father, said the returning prodigal, I have sinned against Heaven and in thy sight. Thanksgiving is also as necessary as confession; by the one we take shame to ourselves; by the other, we give glory to God. By the one, we abase the creature; by the other we exalt the Creator. In petitioning favours from God, we act like dependent creatures; in confession, like sinners; but in thanksgiving, like angels.

The reason on which this great and efficacious duty rests, has been a subject of some debate. On this point, however, we have nothing stated in the Scriptures. From them we learn only, that God has appointed it; that he enjoins it to be offered in faith, that is, faith in Christ, whose atonement is the meritorious and procuring cause of all the blessings to which our desires can be directed; and that prayer so offered is an indispensable condition of our obtaining the blessings for which we ask. As a matter of inference, however, we may discover some glimpses of the reason in the divine Mind on which its appointment rests. That reason has sometimes been said to be the moral preparation and state of fitness produced in the soul for the reception of the divine mercies which the act and, more especially, the habit of prayer must induce. Against this stands the strong, and, in a Scriptural view, fatal objection, that an efficiency is thus ascribed to the mere act of a creature to produce those great, and, in many respects, radical changes in the character of man, which we are taught, by inspired authority, to refer to the direct influences of the Holy Spirit. What is it that fits man for forgiveness, but simply repentance? Yet that is expressly said to be the gift of Christ, and supposes strong operations of the illuminating and convincing Spirit of truth, the Lord and Giver of spiritual life; and if the mere acts and habit of prayer had efficiency enough to produce a Scriptural repentance, then every formalist attending with ordinary seriousness to his devotions, must, in consequence, become a penitent. Again: if we pray for spiritual blessings aright, that is, with an earnestness of desire which arises from a due apprehension of their importance, and a preference of them to all earthly good, who does not see that this implies such a deliverance from the earthly and carnal disposition which characterizes our degenerate nature, that an agency far above our own, however we may employ it, must be supposed? or else, if our own prayers could be efficient up to this point, we might, by the continual application of this instrument, complete our regeneration, independent of that grace of God, which, after all, this theory brings in. It may indeed be said, that the grace of God operates by our prayers to produce in us a state of moral fitness to receive the blessings we ask. But this gives up the point contended for, the moral efficiency of prayer; and refers the efficiency to another agent working by our prayers as an instrument. Still, however, it may be affirmed, that the Scriptures no where represent prayer as an instrument for improving our moral state, in any other way than as the means of bringing into the soul new supplies of spiritual life and strength. It is therefore more properly to be considered as a condition of our obtaining that grace by which such effects are wrought, than as the instrument by which it effects them. In fact, all genuine acts of prayer depend upon a grace previously bestowed, and from which alone the disposition and the power to pray proceed. So it was said of Saul of Tarsus, Behold, he prayeth! He prayed in fact then for the first time; but that was in consequence of the illumination of his mind as to his spiritual danger, effected by the miracle on the way to Damascus, and the grace of God which accompanied the miracle. Nor does the miraculous character of the means by which conviction was produced in his mind, affect the relevancy of this to ordinary cases. By whatever means God may be pleased to fasten the conviction of our spiritual danger upon our minds, and to awaken us out of the long sleep of sin, that conviction must precede real prayer, and comes from the influence of his grace, rendering the means of conviction effectual. Thus it is not the prayer which produces the conviction, but the conviction which gives birth to the prayer; and if we pursue the matter into its subsequent stages, we shall come to the same result. We pray for what we feel we want; that is, for something not in our possession; we obtain this either by impartation from God, to whom we look up as the only Being able to bestow the good for which we ask him; or else we obtain it, according to this theory, by some moral efficiency being given to the exercise of prayer to work it in us. Now, the latter hypothesis is in many cases manifestly absurd. We ask for pardon of sin, for instance; but this is an act of God done for us, quite distinct from any moral change which prayer may be said to produce in us, whatever efficiency, we may ascribe to it; for no such change in us can be pardon, since that must proceed from the party offended. We ask for increase of spiritual strength; and prayer is the expression of that want. But if it supply this want by its own moral efficiency, it must supply it in proportion to its intensity and earnestness; which intensity and earnestness can only be called forth by the degree in which the want is felt, so that the case supposed is contradictory and absurd, as it makes the sense of want to be in proportion to the supply which ought to abate or remove it. And if it be urged, that prayer at least produces in us a fitness for the supply of spiritual strength, because it is excited by a sense of our wants, the answer is, that the fitness contended for consists in that sense of want itself which must be produced in us by the previous agency of grace, or we should never pray for supplies. There is, in fact, nothing in prayer simply which appears to have any adaptation, as an instrument, to effect a moral change in man, although it should be supposed to be made use of by the influence of the Holy Spirit. The word of God is properly an instrument, because it contains the doctrine which that Spirit explains and applies, and the motives to faith and obedience which he enforces upon the conscience and affections; and although prayer brings these truths and motives before us, prayer cannot properly be said to be an instrument of our regeneration, because that which is thus brought by prayer to bear upon our case is the word of God itself introduced into our prayers, which derive their sole influence in that respect from that circumstance. Prayer simply is the application of an insufficient to a sufficient Being for the good which the former cannot otherwise obtain, and which the latter only can supply; and as that supply is dependent upon prayer, and in the nature of the thing consequent, prayer can in no good sense be said to be the instrument of supplying our wants, or fitting us for their supply, except relatively, as a mere condition appointed by the Donor.

If we must inquire into the reason of the appointment of prayer, and it can scarcely be considered as a purely arbitrary institution, that reason seems to be, the preservation in the minds of men of a solemn and impressive sense of God’s agency in the world, and the dependence of all creatures upon him. Perfectly pure and glorified beings, no longer in a state of probation, and therefore exposed to no temptations, may not need this institution; but men in their fallen state are constantly prone to forget God; to rest in the agency of second causes; and to build upon a sufficiency in themselves. This is at once a denial to God of the glory which he rightly claims, and a destructive delusion to creatures, who, in forsaking God as the object of their constant affiance, trust but in broken reeds, and attempt to drink from broken cisterns which can hold no water. It is then equally in mercy to us, as in respect to his own honour and acknowledgment, that the divine Being has suspended so many of his blessings, and those of the highest necessity to us, upon the exercise of prayer; an act which acknowledges his uncontrollable agency; and the dependence of all creatures upon him; our insufficiency, and his fulness; and lays the foundation of that habit of gratitude and thanksgiving which is at once so meliorating to our own feelings, and so conducive to a cheerful obedience to the will of God. And if this reason for the injunction of prayer is no where in Scripture stated in so many words, it is a principle uniformly supposed as the foundation of the whole scheme of religion which they have revealed.

To this duty objections have been sometimes offered, at which it may be well at least to glance. One has been grounded upon a supposed predestination of all things which come to pass; and the argument is, that as this established predetermination of all things cannot be altered, prayer, which supposes that God will depart from it, is vain and useless. The answer which a pious predestinarian would give to this objection is, that the argument drawn from the predestination of God lies with the same force against every other human effort, as against prayer; and that as God’s predetermination to give food to man does not render the cultivation of the earth useless and impertinent, so neither does the predestination of things shut out the necessity and efficacy of prayer. It would also be urged, that God has ordained the means as well as the end; and although he is an unchangeable Being, it is a part of the unchangeable system which he has established, that prayer shall be heard and accepted. Those who have not these views of predestination will answer the objection differently; for if the premises of such a predestination as is assumed by the objection, and conceded in the answer, be allowed, the answer is unsatisfactory. The Scriptures represent God, for instance, as purposing to inflict a judgment upon an individual or a nation, which purpose is often changed by prayer.

In this case either God’s purpose must be denied, and then his threatenings are reduced to words without meaning; or the purpose must be allowed; in which case either prayer breaks in upon predestination, if understood absolutely, or it is vain and useless. To the objection so drawn out it is clear that no answer is given by saying that the means as well as the end are predestinated, since prayer in such cases is not a means to the end, but an instrument of thwarting it; or is a means to one end in opposition to another end, which, if equally predestinated with the same absoluteness, is a contradiction. The true answer is, that although God has absolutely predetermined some things, there are others which respect his government of free and accountable agents, which he has but conditionally predetermined. The true immutability of God consists, not in his adherence to his purposes, but in his never changing the principles of his administration; and he may therefore, in perfect accordance with his preordination of things, and the immutability of his nature, purpose to do, under certain conditions dependent upon the free agency of man, what he will not do under others; and for this reason, that an immutable adherence to the principles of a wise, just, and gracious government requires it.

Prayer is in Scripture made one of these conditions; and if God has established it as one of the principles of his moral government to accept prayer, in every case in which he has given us authority to ask, he has not, we may be assured, entangled his actual government of the world with the bonds of such an eternal predestination of particular events, as either to reduce prayer to a mere form of words, or not to be able himself, consistently with his decrees, to answer it, whenever it is encouraged by his express engagements.

A second objection is, that as God is infinitely wise and good, his wisdom and justice will lead him to bestow whatever is fit for us without praying; and if any thing be not fit for us, we cannot obtain it by praying. To this Dr. Paley very well replies, that it may be agreeable to perfect wisdom to grant that to our prayers which it would not have been agreeable to the same wisdom to have given us without praying for. This, independent of the question of the authority of the Scriptures which explicitly enjoin prayer, is the best answer which can be given to the objection; and it is no small confirmation of it, that it is obvious to every reflecting man, that for God to withhold favours till asked for, tends, as the same writer observes, to encourage devotion among his rational creatures, and to keep up and circulate a knowledge and sense of their dependency upon him.

But it is urged, God will always do what is best from the moral perfection of his nature, whether we pray or not. This objection, however, supposes that there is but one mode of acting for the best, and that the divine will is necessarily determined to that mode only; both which positions, says Paley, presume a knowledge of universal nature, much beyond what we are capable of attaining. It is, indeed, a very unsatisfactory mode of speaking, to say, God will always do what is best; since we can conceive him capable in all cases of doing what is still better for the creature, and also that the creature is capable of receiving more and more from his infinite fulness for ever. All that can be rationally meant by such a phrase is, that, in the circumstances of the case, God will always do what is most consistent with his own wisdom, holiness, and goodness; but then the disposition to pray, and the act of praying, add a new circumstance to every case, and often bring many other new circumstances along with them. It supposes humility, contrition, and trust, on the part of the creature; and an acknowledgment of the power and compassion of God, and of the merit of the atonement of Christ: all which are manifestly new positions, so to speak, of the circumstances of the creature, which, upon the very principle of the objection, rationally understood, must be taken into consideration.

But if the efficacy of prayer as to ourselves be granted, its influence upon the case of others is said to be more difficult to conceive. This may be allowed without at all affecting the duty. Those who bow to the authority of the Scriptures will see, that the duty of praying for ourselves and for others rests upon the same divine appointment; and to those who ask for the reason of such intercession in behalf of others, it is sufficient to reply, that the efficacy of prayer being established in one case, there is the same reason to conclude that our prayers may benefit others, as any other effort we may use. It can only be by divine appointment that one creature is made dependent upon another for any advantage, since it was doubtless in the power of the Creator to have rendered each independent of all but himself. Whatever reason, therefore, might lead him to connect and interweave the interests of one man with the benevolence of another, will be the leading reason for that kind of mutual dependence which is implied in the benefit of mutual prayer. Were it only that a previous sympathy, charity, and good will, are implied in the duty, and must, indeed, be cultivated in order to it, and be strengthened by it, the wisdom and benevolence of the institution would, it is presumed, be apparent to every well constituted mind. That all prayer for others must proceed upon a less perfect knowledge of them than we have of ourselves, is certain; that all our petitions must be, even in our own mind, more conditional than those which respect ourselves, though many of these must be subjected to the principles of a general administration, which we but partially apprehend; and that all spiritual influences upon others, when they are subject to our prayers, will be understood by us as liable to the control of their free agency, must also be conceded; and, therefore, when others are concerned, our prayers may often be partially or wholly fruitless. He who believes the Scriptures will, however, be encouraged by the declaration that the effectual fervent prayer of a righteous man, for his fellow creatures, availeth much; and he who demands something beyond mere authoritative declaration, as he cannot deny that prayer is one of those instruments by which another may be benefited, must acknowledge that, like the giving of counsel, it may be of great utility in some cases, although it should fail in others; and that as no man can tell how much good counsel may influence another, or in many cases say whether it has ultimately failed or not, so it is with prayer. It is a part of the divine plan, as revealed in his word, to give many blessings to man independent of his own prayers, leaving the subsequent improvement of them to himself. They are given in honour of the intercession of Christ, man’s great Advocate; and they are given, subordinately, in acceptance of the prayers of Christ’s church, and of righteous individuals. And when many or few devout individuals become thus the instruments of good to communities, or to whole nations, there is no greater mystery in this than in the obvious fact, that the happiness or misery of large masses of mankind is often greatly affected by the wisdom or the errors, the skill or the incompetence, the good or the bad conduct, of a few persons, and often of one.

Fuente: Biblical and Theological Dictionary