Author : Wayne Goff
In its widest and most general sense, prayer is calling upon God in order to talk to Him. Prayer is always an act of worship, and as such demands the outpouring of a reverential and grateful heart. It requires an obedient petitioner who meets the conditions of true prayer (1 John 5:14). Prayer, as all acts of worship, must be “in spirit and in truth” (John 4:24). Prayer necessitates an acknowledgement of man’s dependence upon the high and lofty One who inhabits Eternity. In turn, Jehovah favors the humble.
The worshipper does not engage in prayer without reason, and it is the reason or reasons that help characterize prayer in its various aspects of adoration, confession, supplication, thanksgiving, intercession, and petition. One or more of these characteristics will mold prayer and individualize it according to the heart’s desire.
Prayer is best seen and understood in the life of our Lord, and naturally so since Christ on earth was the perfect embodiment and blending of man and God (Philippians 2:7-8 and Colossians 1:19). Thus in its highest sense, Jesus declared prayer to be as simple as a child’s request to a Father (Matthew 6:8; 7:11), confident of a loving, attentive response, and yet with absolute reverence and obedience of a child for His Father (Matthew 6:10; 26:39,42), making requests always subject to the Father’s will. Jesus’ prayers were always a beautiful mixture of reverence (“Hallowed be thy name”) and subjection (“not as I will, but as thou,” “Thy will be done”) with pure love and rich intimacy (“O my Father”). Thus prayer is best understood and appreciated by a study of the Lord’s personal prayers and habits. Jesus best knew how to lift up His heart and soul, pouring out to God His heart’s desires, communing with the Father on the highest spiritual plane. The prayers and habits of our Lord should be our goal and source of understanding.
Prayer can be further defined by the more technical characteristics employed in reference to it and by a brief historical study as revealed in the Bible.
Some Technical Aspects of General Prayer
(1) “Prayer” (proseuche) is the most commonly used word for prayer, and is a word of sacred character, being limited to prayer to God. This word was used of the Lord’s prayer at the Mount of Olives (Luke 22:45), of the prayers of the early church (Acts 2:42), of the prayers of Cornelius (Acts 10:4,31), of the apostles’ spiritual ministry (Acts 6:4), and is frequently joined with “supplications” (Acts 1:14; Ephesians 6:18; Philippians 4:6; 1 Timothy 2:1; 5:5). It is the prayer if Elijah (James 5:17, literally, “he prayed with prayer”). And in John’s apocalyptic revelation “the prayers of saints” are represented as “golden vials full of odors” (Revelation 5:8), which are offered up to God in spiritual sacrifice (Revelation 8:3,4), giving us perhaps the most spiritual view of prayer yet.
(2) “Prayer” (deesis) is used only about a third as much as the foregoing word for “prayer,” but is used six other times by New Testament writers and translated “supplication.” Its distinction lies in the fact that it is a seeking, asking, and entreating of God by men for that which is needed, and thus may indicate a more intense prayer. Zacharias prayed for a son (Luke 1:13); the prophetess Anna served God with this prayer night and day (Luke 2:37); John’s disciples made prayers (Luke 5:33); Paul’s intense desire for Israel’s salvation produced this type of prayer (Romans 10:1); and this word is used often in his epistles. Jesus’ anguished prayers to God were of this sort (Hebrews 5:7), and “the effectual fervent prayer of a righteous man” (James 5:16) comes from this word. It is obvious from these cases that this type of prayer is not casual, haphazard prayer, but is deep, earnest prayer stemming from intense need. It might also be suggested that such prayer can only emanate from one deeply and religiously devoted to God, and who has his own spiritual life in harmony with God’s will to a full degree. A richly cultivated faith will produce just such a praying saint. Thus, this word for prayer is reserved for the petitionary prayer of the spiritual suppliant.
(3) “Supplication” (deesis) is the King James translation at Acts 1:14, Ephesians 6:18 (twice), Philippians 4:6, 1 Timothy 2:1, and 5:5 for the word just discussed. It is enjoined as a command upon brethren almost every time and appears most notably in Ephesians 6:18: “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.” Certainly intended in this passage is the spiritual protection required not only for self, but for all faithful saints. It is connected, not accidentally, with “the whole armor of God” (Ephesians 6:13), and should be seriously considered!
(4) “Intercession” (enteuxis) is once translated “prayer,” (1 Timothy 4:5), but is more commonly rendered “intercession” (noun) and “make intercession” (verb). Intercession speaks of a conference or conversation with God, and expresses confiding access to God with child-like confidence. Thus it is a word that implies in is noun form free and familiar prayer. Meat is said to be sanctified with such “prayer,” 1 Timothy 4:5, and in 1 Timothy 2:1 it appears in a list as “intercessions” and implies seeking the presence and hearing of God on behalf of others. The verb (entunchano) indicates more regularly what we generally conceive to be “intercession,” and that is to speak to God in behalf of another. Barclay says of this word, “It speaks of the right to approach God; it speaks of the intimate fellowship which the Christian can enjoy with God…” (New Testament Words, 85). But he explains that it went on to become an almost technical term for presenting a petition to someone in authority, and thus, “to make intercession” is frequently translation (Romans 8:27,34; 11:2; Hebrews 7:25). The Holy Spirit, Christ, and Elijah are said to make intercession for others. And only once are Christians commanded to intercede for others (1 Timothy 2:1), but importantly noticed is that the command covers all men, and most especially those in authority. Thus, while “intercession” is a rare word, it is so very important to us. While Christ and the Spirit intercede for saints, saints must, in turn, beseech God in behalf of all men. In so doing, intercession falls into the category of general prayer.
(5) “Thanksgiving” (eucharistia) is a most important aspect of prayer. It denotes gratitude and thankfulness to God for blessings received, and is sometimes translated with the phrase “giving of thanks” (1 Corinthians 14:16; Ephesians 5:4; 1 Timothy 2:1). There are many thins for which thanks should be given to God, and a study of this aspect of prayer in the New Testament is recommended to the serious student. Remember, thanksgiving is the expression of joy Godward. As we thank God and enumerate our blessings, we shall be joyful indeed, even in times of sorrow. The thankless Christian is in grave danger (cf. Romans 1:21) of apostasy, and is in urgent need of reconsidering his condition!
The following five verbs are all translated by the word “pray” and cannot be overlooked in our study. Each word is somewhat distinct from the others and makes more complete our understanding of prayer.
(6) “Pray” (euchomai) is used of prayer to God and is also translated “wish” (2 Corinthians 13:9; 3 John 2; Acts 27:29; Romans 9:3). This is so because prayer is involved in one’s true wishes, as in John’s “wish” for the beloved Gaius that he might prosper and be in health or in Paul’s wish for Agrippa’s salvation. Since “wish” involves desire, craving and longing, the Christian will involve such in his prayers to God so long as they are unfulfilled. Perhaps with this in mind, we might want to examine our wishes more closely! Consider such praying at 2 Corinthians 13:7, James 5:16, and Romans 9:3.
(7) “Pray” (proseuchomai), like its kindred noun form, is the most frequently used verb in the New Testament to indicate praying. Jesus used it in His sermon on the mount (Matthew 5:44), in teaching His disciples how to pray (Matthew 6:5-9), in His parables (Luke 18:1-11, etc.), and in His own personal life the word is found (Matthew 14:23; 26:36-44; Luke 5:16; 6:12, etc.). Moreover, it is most often used for praying in the book of Acts (i.e., Acts 6:6; 8:15; 10:9, 30; 16:25; 20:36; 21:5). It is employed also in the epistles regularly (Ephesians 6:18; Colossians 1:3; 1 Thessalonians 5:17; 1 Timothy 2:8; Hebrews 13:18; James. 5:13,14,18, for instance). The word is that of prayer in general.
(8) “Pray” (erotao) is the asking or requesting of the petitioner to God. In 1 John 5:16 it is rendered “should make request” (RV). The word may even go so far as to imply strong request, such as “to beg,” or “beseech.” The word is used by Jesus, in requesting the Father to send another Comforter (John 14:16) and of future requests in behalf of the believers (John 16:26). Likewise it is used of Jesus in His prayer in John 17 (vv. 9,15,20). Each case in John 17 is a request of Jesus for His disciples in the world. In 1 John 5:16 the word is found also. Hence, it would appear that this word, as it is used in reference to prayer, involves, intercession, asking something of God for others.
(9) “Pray” (deomai) carries with it the idea of desiring, wanting due to lack, longing for, and consequently to ask or beg for the thing desired. Jesus so prayed for Peter (Luke 22:32) and likewise admonished His disciples to pray for laborers of the harvest of souls (Matthew 9:38) and for escape from life’s temptations (Luke 21:36). Similarly, Peter employed the term in admonishing Simon the Sorcerer to repent (Acts 8:22), and Simon complied (v. 24). Cornelius so prayed to God always (Acts 10:2). Paul so begged God exceedingly that he might see the Thessalonians (1 Thessalonians 3:10). Such examples show us what prayer is from this standpoint, and thus how we should pray too.
(10) “Pray” (parakaleo) literally means to call to one’s aid, and is rendered pray at Matthew 26:53; Mark 5:17,18; Acts 16:9; 24:4; 27:34. Christ could have so called upon the Father for 12 legions of angels. The man of Macedonia, in Paul’s vision, called for Paul’s aid in receiving the gospel (Acts 16:9). So it is a calling upon God for divine aid in that which otherwise would not be accomplished that is emphasized by this word.
Yet another verb is used in the New Testament pertaining to praying, and it is the word “As” (aiteo). It is found in Matthew 7:7-10, where Jesus teaches us to ask God that He might bless out of His great and matchless goodness. Paul engages this word in his epistles (Ephesians 3:20; Colossians 1:9). It appears in the book of James at 1:5, 6 and 4:2,3. The apostle John uses it five times in his first epistle (3:22; 5:14, 15 (twice), 16). Vine says that this word “more frequently suggests the attitude of a suppliant, the petition of one who is lesser in position than he to whom the petition is made.” Nonetheless, asking still remains an aspect or characteristic of prayer. In our asking, let us be sure to ask in reverence and humility, with God’s will not only in mind, but as our guide in prayer. Notice also that “petitions” (l John 5:15); and “requests” (Philippians 4:6) come from this word at these two references.
We have noted already that prayer is worship to God as much as it is a privilege and blessing to the suppliant. It is not surprising then to notice certain prayers in the Bible contain words of praise and adoration to God. This, too, is an aspect of prayer, and one that is most deserving of attention. Notable among such prayers include Hannah’s prayer (1 Samuel 2:1-10) and a prayer of Paul (Ephesians 3:14-21). The Psalms likewise contain admixtures of thanksgiving, adoration, and praise in prayer-like song.
A Brief History of Prayer in The Bible
Prayer, generally, had its beginning when “men began to call upon the name of the Lord” (Genesis 4:26; 12:8; 21:3). The patriarchs’ prayers were simple, direct and familiar. They sought to obtain divine blessings and needs and on at least one occasion, to intercede for others (cf. 15:2ff; 17:18; 18:23ff; 24:12). Often, these patriarchal prayers were associated, with sacrifice (12:8; 13:4; 26:25), apparently to help obtain God’s favor. Jacob’s vow (Genesis 8:20-22) might be considered a prayer in which he offered his devotion to God in turn for his own personal safety.
As time and history progressed, prayer under the Mosaical period maintained much of its original characteristics of simplicity and familiarity (Numbers 11:11-15; Judges 6:13ff; 1 Samuel 1:11ff; 2 Samuel 15:8ff, etc.). Questionings, pleadings, bargainings (?), and vows were all much a part of the prayers still as men poured out their heart’s desires. Sacrifice continued to be offered with prayer (cf. Deuteronomy 21:1-9) in order to expiate guilt and as thanks for such past mercies (Deuteronomy 26:1-11). Yet, gradually, mediation on the past of the priests under the Mosaical law appeared to supercede the less formal, direct, and simple prayers. Prophets were found to mediate as well (Exodus 32:11-13; 1 Samuel 7:5-13; 12:23). And, as national apostasy ebbed and flowed, so did prayer in the lives of Israel’s citizens, till meaningful prayer was all but lost.
However, through the exile came a new spiritual path of prayer to God due to the loss of Temple access. Some of the most powerful prayers in all the Old Testament were those of Ezra (Ezra 7:27; 8:23), Nehemiah (Nehemiah 2:4; 4:4, 9) and Daniel (Daniel 6:10).Prayer once more held a large place in the individual lives of God’s people.
In the Psalms are preserved some of the highest flights of the spirit of prayer, offered usually by one after God’s own heart. The intense craving for pardon, purity and right standing before God were penned by David (Psalms 51; 63; etc.).
“O God, thou art my God; early will I seek thee, my flesh longeth for thee in a dry and thirsty land, where no water is” (Psalm 63:1).
“Hear my voice, O God, in my prayer: preserve my life from fear of the enemy” (Psalm 64:1). Such words show the deep humility of lowly man before His great Creator, and yet there is an earnest longing for a living communion with God Himself! Through such words one sees the importance of prayer in developing a right attitude between man and God, not to mention the wonderful blessings given in turn by God!
As history unfolded down to the Fulness of Times, Jesus Christ revealed prayer in a manner unprecedented. As noted as the beginning of this article, Jesus depicted prayer as a simple, child-like request to a loving, dear Father. Child-like subjection and dependence upon the Heavenly Father typified Jesus’ prayers and His teaching on prayer. Always confident of Fatherly attention and response (Matthew 7:7-11; 21:22), Jesus showed us prayer at its highest level – an intimate and trustful approach to God, with reverence and subjection in its rightful place. Thus to spiritual Israel are penned the words of admonition, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” And why not, for Jesus has paved the way from earth to heaven, both in life and in prayer. He has shown us the way to pray and what prayer is. As our present High Priest, He succors us that we might “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16)
The prayers of godly men and women in ages past give us insight to their approach to God and encourage us to develop our thoughts and lives in such a way that prayer becomes a natural response to the God we love and serve already, beseeching His divine forgiveness, aid, and consolation, when we have done all that we can. May we never forget the praise, honor, and glory due His name as we worship God with the fruit of our lips. May this study instill in us all a desire to see God through the avenue of approved prayer.
