41.15 Bible Dictionary Entries: "Prayer"  <Menu>

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Prayer
prâr (δéησις, déēsis, προσευχή, proseuchḗ, (ἔντευξις, énteuxis; for an excellent discussion of the meaning of these see Thayer's Lexicon, p. 126, under the word δέησις, déēsis; the chief verbs are εὔχομαι, eúchomai, προσεύχομαι proseúchomai, and δέομαι, déomai, especially in Luke and Acts; αἰτέω, aitéō, to ask a favor” distinguished from ἐρωτάω, erōtáō, “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 Acts 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 fActs 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; Acts 3:1; Acts 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 (Deut 21:1-9) or thank offerings for past mercies (Deut 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 (Deut 21:5; Deut 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; Deut 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 (John 16:23, John 16:24, John 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 (John 17:19; compare Heb 4:14-16; Heb 10:19-22), and on the other in the fActs that prayer offered in the name of Christ will be prayer in harmony with the Father's will (John 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 (Acts 1:14; compare Acts 2:1); and throughout its early history prayer continued to be its vital breath and native air (Acts 2:42; Acts 3:1; Acts 6:4, Acts 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; Phil 1:9; 1Th 1:2, etc.), and many exhortations to his readers to cultivate the praying habit (Rom 12:12; Eph 6:18; Phil 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 (John 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.
 

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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; Phil 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; Prov 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).

Purpose of Prayer

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 "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. "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" (Mark 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 fActs 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 (John 14:13; John 15:16; John 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, Deut 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; Acts 3:1). Prayer apparently accompanied all offerings, as did the incense its symbol (Psa 141:2; Rev 8:3-4; Luk 1:10; Deut 26:12-15, where a form of prayer is prescribed).

Places of Prayer

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; Acts 3:1; Acts 10:3; Acts 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; Acts 27:35).

Posture. Standing: 1Sa 1:26; Mat 6:5; Mark 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:(Acts 7:60) Stephen, (Acts 9:40) Peter, (Acts 20:36; Acts 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, "when ye pray, say, Our Father ... give us ... forgive us ... lead us" shows that forms suit public joint prayer. "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 (Acts 2:42; Acts 1:24-25; Acts 4:24-30; Acts 6:4; Acts 6:6; Acts 12:5; Acts 13:2-3; Acts 16:25; Acts 20:36; Acts 21:5). So in the epistles (Eph 4:14-21; Rom 1:9-10; Rom 16:25-27; Phil 1:3-11; Col 1:9-15; Heb 13:20-21; 1Pe 5:10-11). "With one accord" is the keynote of Acts (Acts 1:14; Acts 2:1; Acts 2:46; Acts 4:24; Acts 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 (Acts 4:24-30), the apostles (Acts 8:15), Cornelius (Acts 10:4; Acts 10:31), for Peter (Acts 12:5), Paul (Acts 16:25; 2Co 12:7-9); in connection with miraculous healings, etc., Peter for Tabitha (Acts 9:40), the elders (James 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 (Prov 15:8; Prov 15:29; John 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; John 6:24; 1Co 14:15). No secret iniquity must be cherished (Psa 66:18; Prov 15:29; Prov 28:9; James 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 (James 1:6; Jer 29:13; Mark 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; James 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 (Eccl 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" (Acts 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).

William Benham's Dictionary of Religion (1887) (Entry under "prayer" p845-846) "In its wider meaning, and as used very often in Holy Scripture, prayer includes not only petition to God for ourselves and for others, but also confession of sin, thanksgiving for mercies received, and also the praise and adoration of God for His greatness and glory, to which last the term of "worship" is properly applied. These various aspects of prayer are abundantly illustrated in the Psalms, the great book of inspired public and private devotion. Thus, in the compass of one Psalm we sometimes find two or more of these elements of prayer joined together, and this may remind us that the hard line we often draw between prayer and praise is an artificial one.... petition predominates over worship or adoration, but in the longer and more rhetorical prayers of the Western Church adoration holds an important place.

"We read of prayers ages before God directly enjoined it, and in such a way that we can only believe the idea of prayer to be intuitive. Man naturally turns to God in prayer. The Psalmist was but uttering a universal truth when he said, 'O Thou that hearest prayer, unto Thee shall all flesh come' Ps 65:2. Nor is this idea of prayer confined to those who know one God. In various ways heathens appeal to their gods; they hardly enter upon any event in their lives without first of all approaching, in some form of prayer, the powers they think able to help them. This is matter of history, as well as of observation by missionaries now. We find prayer made to God throughout Holy Scripture, from beginning to end, accepted by Him, and answered by Him. Here and there, as in the Psalms, there are declarations as to the kind of prayer to which God will hearken, until at last, in the New Testament, Christ was plainly set forth as the medium through whom it is to be offered, and the Holy Spirit was made known as cooperating with the human spirit in its utterance. Christians pray as members of Christ; God hears and answers our prayers only because we are members of His beloved Son. The duty of prayer is inculcated, not only by the example of the Old Testament saints, but also directly by our Lord and his Apostles (Mat 6:5-13; 18:19-20; Luke 18:1-14; John 14:13-14; 16:24; Rom 8:26; 1Cor 14:15; Eph 6:18-19; Phil 4:6; 1Thes 5:17; James 1:5; 5:13-18).

Remembering then the manysidedness of prayer, some points connected with it in its aspects of petition for ourselves, or of intercession for others, require examination. We must first clearly recognize that God puts prayer before us as necessary if we would gain our ends. There is a signal instance of this, and of the store which god sets by His people's prayers, when our Lord bade His disciples 'Prayer ye the Lord of the harvest, that He will send forth labourers into His harvest' Mat 9:38. The disciples were bidden to ask God to do His own work, and thus to cooperate with Him in His labour of love. But this is only a sample of all prayer. God is ever seeking the salvation and well-being of His creatures, and yet He requires them to ask Him for those very things of which he knows they stand in the direst need. How there can be a place for petition when God foresees everything, is the mystery of prayer; but there is likewise the mystery of our free-will, and the one is the necessary complement of the other. If we are free to rule or misrule our lives and conduct, our very nature leads us to prayer in our perplexities and distresses. If we are free to wander, we must appeal to a guide. This may be an intellectual difficulty, but it is one involved in the mystery of God, and in the mystery of our own being.

In the present day, other difficulties have been raised as to prayer and its efficacy.

Benham ANSWERS OBJECTIONS TO PRAYER

[1] It has been said that prayer is merely a superstitious custom, handed on from generation to generation in civilized countries; that it is a human invention altogether. But, unlike other superstitions, which have crumbled away in the light of truth and of modern discovery, prayer still holds its ground. In spite of all that is alleged as to its uselessness, men of the acutest intellect, as well as uncultured men, still pray, and still believe in the power of prayer. Besides this, we cannot pass over the fActs already mentioned, that prayer is an intuitive idea with man, and is not due to education-that it fulfils a universal need of human nature.

[2] It is said that prayer is unreasonable, because request is made for things contrary to the immutable laws of Nature. It is needful to state this objection to prayer plainly. The laws of nature are merely statements of the orderly condition of things in nature, a summary of what has been found by competent observers. The order is so perfect that we do not look for any deviation from it. And in the spiritual world, as far as we know it, we have every reason to believe that law  likewise reigns, or, to speak more correctly, that the most perfect order prevails. Thus we must believe that every thought of our hearts is the result of some previous combination of ideas, either existing there already or introduced from without. Thoughts do not come into our minds by chance. Such being what we understand by law, we can suppose that prayer may be answered, or apparently answered, in two ways. Thus, fine weather may be prayed for, and many natural laws acting together may bring it about in the ordinary course of things, to all appearance as a direct answer to the prayer; or, on the other hand, natural causes not sufficing to cause fine weather, God may see fit to bring about the result prayed for by suspending or controlling some of the laws of nature. It is to the latter of these answers to prayer that objection is made. Again, prayer may be made for some spiritual blessing, and the blessing may come, either from ordinary causes, i.e. as a result of the religious circumstances in which God has placed us, or He may put a fresh thought into our minds, or change the intensity of some feeling already there, and thus bring the blessing prayed for. It is the latter case to which objection is made. Objectors regard those answers to prayer for temporal or spiritual blessing which come in the ordinary course of natural laws as the only possible one; they look upon them as mere coincidences, and they wholly deny the possibility of answers of the latter kind, because they are contrary to unchangeable laws-- in short, because they are miraculous, and miracles are incredible.... But there is also a class of theologians who are disposed to deny that miraculous answers to prayer are vouchsafed; one of them has recently expressed his opinion as follows:

"To the best of my understanding, we do well and reasonably to ask God-- just as we do for daily sufficiency in the Lord's Prayer-- to bless and preserve the fruits of the earth, leaving the immediate process to the ordinary workings of His all-wise laws, and then, after doing our duty in the matter to trust that, in spite of appearances, He, 'in perfect wisdom, perfect love, is working for the best.' In all troubles, temporal or spiritual, we do well to put them up before god and ask for His guidance to do our duty toward mitigating or relieving them, and to take to heart the many moral lessons they inculcate. This prayer, with the understanding, I deem to be our reasonable service to the Almighty; while, according to our light and knowledge of God's world-wide and salutary law of 'reaping what we sow,' deem it unreasonable to ask Him to contravene this law for our special or national possible benefit.'

This writer would think it unreasonable to be asked to pray against the inundations of the Thames in Lambeth, and would consider the THames Embankment authorities the proper source of help. Truly he would say, the seasons lately have been unfavorable for agriculture; the remedy for this is to alter our system, rents, etc. And he goes on,

"Why I strike again special petitions to the Almighty to intervene directly in certain things when they become painful, is because we practically thereby charge God with directly and specially sending such visitations, when, as a fActs we are but reaping what we or others have culpably or ignorantly sown... I do not say that God cannot so administer his law, moral and physical, as to give and withhold what we ask. I simply say that to the best of our understanding, acquired from revelation and experience, God will not work signs and wonders that we may believe."

Now, as nearly the whole of our needs and adversities can be traced to the culpable or ignorant sowing of ourselves and others, prayer, according to this view, should be limited to petitions for patience and for guidance as to how we can best help ourselves. Unquestionably these are right objects of prayer, since all real prayer is always accompanied by work on our part, but it is impossible to accept them as the whole, or even the most important, matter of prayer, without ignoring what is told in Holy Scripture. Prayer is there represented to us as the remedy for our sins and their effects, and the only conditions placed upon our petitions are, that they must be according to God's will, and the outcome of a sincere and obedient heart. These conditions being fulfilled, the promise is that God will grant us our requests whatever they may be. [A reference to the texts already named will make this clear.] To deny this would be equivalent to denying the efficacy of prayer altogether, except as a moral agent affecting ourselves only as a kind of religious exercise; for it must be remembered that even if we only believe that God will give us patience and guide us as to how we should help ourselves, we yet admit -- though we may now avow it-- the efficacy of prayer, since patience and guidance are themselves, if specially granted, miraculous gifts of God.

For the sake of plainness, it may be added that: [1] No distinction can be made between prayer for temporal and spiritual blessings; both alike are put before us as proper objects of prayer in Scripture, and both the one and the other are promised in answer to it. [2] When prayer seems to be specially answered, we can rarely say how much is due to the operation of natural laws, how much to some modification of those laws, we know not where ordinary law, so to speak, ends, and where miracle begins. [3] Taking the history of the Apostolic Church for our guide, although we are encouraged to make known all our requests, freely, to God, we are not, generally speaking, led to expect such an answer to our prayers as would involve an obvious miracle-- e.g. the raising of the dead, the floating of a hopelessly-sinking ship in mid-ocean-- but we must believe that He does really and directly answer prayer, as well in our temporal as our spiritual concerns, though we know it not. By a logical necessity we are compelled to take one side or the other; there is no middle course. Prayer in the Scripture sense of the word, is and can be, or it is not and cannot be, answered.

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Prayer

Prayer test proposed by Elijah - 1 Kin 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 - Mark 12:40; Luk 20:47

Profuse prayers, to be avoided - Eccl 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 - Deut 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 - Deut 23:5; Jos 24:10

Of Job - Job 30:20; Job 42:12

Of the Israelites, when attacked by the Amorites - Deut 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 -

Acts 12:15; Acts 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 - Deut 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 - John 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; Acts 7:34; Exo 22:23; Exo 22:27; Exo 33:17-20; Deut 4:7; Deut 4:29-31; 1Ch 28:9; 2Ch 7:13-15; 1Ki 8:22; 1Ki 8:53; 2 Chr 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; Prov 2:3; Prov 2:5; Prov 3:6; Prov 10:24; Prov 15:8; Prov 15:29; Prov 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; Amos 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; Mark 11:24-25; Luk 11:5-13; Luk 18:1-8; Luk 21:36; John 4:10; John 4:23-24; John 9:31; John 14:13-14; John 15:7; John 15:16; John 16:23-24; John 16:26-27; Acts 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; James 1:5-7; James 4:8; James 4:10; James 5:16; 1Jo 3:22; 1Jo 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; Acts 4:31; 2Co 12:8-9; James 5:17-18

Answered prayer, instances of:

Cain - Gen 4:13-15

Abraham:

For a son - Gen 15

Entreating for Sodom - Gen 18:23-33

For Ishmael - Gen 17:20

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:-

For help at the Red Sea - Exo 14:15-16

For help at the waters of Marah - Exo 15:25

For help at Horeb - Exo 17:4-6

For help in the battle with the Amalekites - Exo 17:8-14

Concerning the murmuring of the Israelites for flesh - Num 11:11-35

In behalf of Miriam's leprosy - Num 12:13-15

Moses, Aaron, and Samuel - Psa 99:6

Israelites:

For deliverance from bondage - Exo 2:23-25; Exo 3:7-10; Acts 7:34

For deliverance from Pharaoh's army - Ex 14:10-30

For deliverance from the king of Mesopotamia - Jdg 3:9; Jdg 3:15

For deliverance from Sisera - Jdg 4:3; Jdg 4:23-24; 1Sa 12:9-11

For deliverance from Ammon - Jdg 10:6-18; Judg 11:1-33

For God's favor under the reproofs of Azariah - 2Ch 15:1-15

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:

Asking whether Keilah would be delivered into his hands - 1Sa 23:10-12

Asking whether to pursue Ziklag - 1Sa 30:8

Asking whether he should go into Judah after Saul's death - 2Sa 2:1

Asking whether he should go against the Philistines - 2Sa 5:19-25

In adversity - Psa 118:5; Psa 138:3

Solomon, asking wisdom - 1Ki 3:1-13; 1Ki 9:2-3

Elijah:

Raising the widow's son - 1Ki 17:22

Asking fire on his sacrifice - 1Ki 18:36-38

Asking rain to be withheld - 1Ki 17:1; 1Ki 18:1; 1Ki 18:42-45; James 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; 2 Chr 20:6-27

Jehoahaz, for victory over Hazael - 2Ki 13:4

Priests and Levites, when blessing the people - 2Ch 30:27

Hezekiah and Isaiah:

For deliverance from Sennacherib - 2Ki 19:14-20; 2Ch 32:20-23

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 - 1 Ch 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:

For the interpretation of Nebuchadnezzar's dream - Dan 2:19-23

Interceding for the people - Dan 9:20-23

In a vision - Dan 10:12

Zacharias, for a son - Luk 1:13

The leper, for healing - Mat 8:2-3; Mark 1:40-43; Luk 5:12-13

Centurion, for his servant - Mat 8:5-13; Luk 7:3-10; John 4:50-51

Peter, asking that Tabitha be restored - Acts 9:40

The disciples, for Peter - Acts 12:5-17

Paul, to be restored to health - 2Co 1:9-11

Prayer in behalf of nations - See Nation, Prayer for

Penitential prayer:

Of David - Psa 51:1-17

Of the publican - Luk 18:13

See Prayer, Confession in; Sin, Confession of

Imprecatory prayers

Num 16:15; Num 22:6-11; Num 23:7-8; Num 24:9-10; Deut 11:29-30; Deut 27:11-13; Deut 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; Mark 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; Mark 1:35; Luk 9:18; Luk 9:29

By Paul - Acts 9:11

By Peter - Acts 9:40; Acts 10:9

By Cornelius - Acts 10:30

Family prayer:

By Abraham - Gen 12:5; Gen 12:8

By Jacob - Gen 35:3

By Cornelius - Acts 10:2

Social prayer:

General references - Mat 18:19; Acts 1:13-14; Acts 16:25; Acts 20:36; Acts 21:5

Held in private houses - Acts 1:13-14; Acts 12:12

Held in the temple - Acts 2:46; Acts 3:1

Prayers of Jesus:

In a mountain - Mat 14:23; Mark 6:46; Luk 6:12; Luk 9:28

In Gethsemane - Mat 26:36; Mark 14:32; Luk 22:45

The Lord's prayer - Mat 6:9; Luk 11:1

Before day - Mark 1:35

In distress - John 12:27; Heb 5:7

In the wilderness - Luk 5:16

In behalf of Peter - Luk 22:31-32

For the Comforter - John 14:16

After the supper - John 17

Prayers of the apostles - Acts 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; Prov 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; Deut 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; Mark 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 - 1 Kin 18:24-44

The two blind men of Jericho - Mat 20:30-31; Mark 10:48; Luk 18:39

The Syrophenician woman - Mat 15:22-28; Mark 7:25-30

The centurion - Mat 8:5; Luk 7:3-4

Intercessory prayer

See Intercession; Jesus, The Christ, Mediation of

Prayers of the wicked not heard

See 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; Deut 3:24-25; Deut 9:18; Deut 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; Mark 6:41; Luk 9:16; John 6:11; John 6:23; Mat 26:26-27; Mark 14:22-23; Luk 22:19; 1Co 11:24; Mark 8:6-7; Mat 15:36; Acts 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; Prov 15:8; Eccl 5:2; Isa 55:6; Lam 3:41; Zec 12:10; Mat 6:5-13; Mat 7:7-8; Mat 21:22; Mark 11:24; Mark 9:28-29; Luk 11:1-13; Luk 18:1; Rom 8:26; 1Co 14:15; Eph 3:11-12; Eph 6:18-19; Phil 4:6; Col 4:2; 1Th 5:17-18; 1Ti 2:8; Heb 4:16; James 5:16; Jud 1:20; Rev 5:8; Rev 8:3-4

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 fActs 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. Deut 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; Acts 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, Acts 3:1; Acts 10:3, the hour of the evening sacrifice, Dan 9:21;
b. The "morning," that is, the third hour, Acts 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; Acts 27:35.

The posture of prayer among the Jews seems to have been:
a. Most often standing, 1Sa 1:26; Mat 6:5; Mark 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 Deut 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, John 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.

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. Acts 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. Mark 11:24; John 14:13; John 15:16; John 16:23, 26; James 1:5-7; 1 John 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. Phil. 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,' 1 Sam. 1:26; Mark 11:25; 'kneeling,' Dan. 6:10; Luke 22:41; and 'falling down,' Deut. 9:25; Joshua 7:6.

Prayer is communion with God. It implies that God is a person, able and willing to hear us, who has created the universe and still preserves and governs all his creatures and all their actions. He is not the slave of his own laws. He can produce results by controlling the laws of nature or cooperating with them as readily as a man can; nay more readily, for he is God. He can influence the hearts and minds of men more readily than even a man can induce his fellow-men to action. God has foreordained both the prayer and its answer. He has had a plan from the beginning; and he accomplishes this plan both by the manner in which he established the universe and the laws which he set in operation, and also by his constant presence in the universe, upholding it and controlling it.

Prayer is instinctive with man. In his extremity of need he cries out to God. And God requires prayer of all men; but to pray to God implies a right relation to him. Acceptable prayer can be offered unto God by the righteous only. The prayer of the wicked is abomination unto him (Proverbs 15:29; 28:9). Only those who have forsaken sin are authorized to draw nigh unto God in prayer. There is no propriety in rebels against the authority of God approaching him, except with renunciation of their rebellion and a petition for pardon. Prayer is the communion of the child of God with his Father in heaven. It consists of adoration, thanksgiving, confession, and petition (Neh 1:4-11; Dan 9:3-19; Phil 4:6). It has been engaged in by God's people from the beginning.

Prayer is thus the natural expression of the religious feelings, and further God's blessings are given in answer to prayer (1Kin 9:3; Eze 36:37; Mat 7:7). God is attentive to every prayer that is rightly offered to him. He heareth the young ravens when they cry; and God's people have the promise that he will answer their prayers (Ps 65:2). James, citing history, says that the supplication of a righteous man availeth much in its working (James 5:16, R.V.). Christ
speaking to his disciples said: " Whatsoever ye shall ask in my name, that will I do " (John 14:13). God s people present their petitions to God and leave to him to decide whether it is wise to grant the request or not. They know that God alone can tell whether the granting of the prayer would be for their own good or for the welfare of the kingdom of God or for God s glory. The apostle John, writing to believers, states the doctrine of prayer with its necessary condition when he says: " This is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us" (1 John 5:14. R. V.). "The answer will be such as we, if duly enlight
ened, would ourselves desire." God often blesses his children best when he denies their requests. And when they pray they
desire him to deny their requests if in his sight it is best to do so.

We must pray in the name of Christ, be cause sinful man cannot approach God. We must draw near, not claiming any inherent right of our own to come, but in the name of him who hath washed us from our sins in his blood and made us to be priests unto God.

Prayer is addressed to God in his fullness, as the triune God. Prayer to each of the three persons in the Godhead. Father, Son, and Holy Ghost, is involved in the apostolic benediction: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all " (2 Cor. 8:14). Many prayers were addressed to the risen Christ. Stephen petitioned him, Paul rendered thanks to him, the redeemed ascribe glory and dominion to him (Acts 7:59-60; 1 Tim. 1:12; Rev. 1:5-6).

The offering up of our desires to God for things agreeable to his will, in the name of CHRIST, by the aid of his SPIRIT, with confession of our sins, and thankful acknowledgement of his mercies. The necessity of prayer is so universally acknowledge by all who profess and call themselves Christians, and so clearly enjoined in Scripture, that to insist upon this duty -- this sacred and pleasant exercise to the renewed in heart-- is unnecessary. Prayer is either private or public, and it implies faith in the particular providence of God. The general providence of God acts through what are called the laws of Nature. By his particular providence God interferes with those laws, and he hath promised to interfere in behalf of those who pray in the name of JESUS. As we are to shape our labours by ascertaining, through the circumstances under which we are providentially placed, what is the will of God with reference to ourselves; as, for example, the husbandman, the professional man, the prince, all labour for different things placed within their reach, and do not labour for that which God evidently does not design for them; so we are to regulate our prayers, and we may take it as a general rule, that we may pray for that for which we may lawfully labour, and for that only. And when we pray for what is requisite and necessary for the body or the soul, we are at the same time to exert ourselves. Prayer without exertion is a mockery of God, as exertion without prayer is presumption. The general providence of God requires that we should exert ourselves, the particular providence of God that we should pray.

Kneeling in. 1Ki 8:54; 2Chr 6:13; Ezr 9:5; Psa 95:6; Isa 45:23; Dan 6:10; Luk 22:41; Acts 7.60; 9:40; 20:36; 21:5; Eph 3:14; Phil 2:10.

Bowing and falling on the face. Gen 24:26, 52; Ex 4:31; 12:27; Num 16:22, 45; 20:6; Jos 5:14; 7:6; 1Ch 21:16; 2Chr 20:18; Eze 9:8; Mat 26:39; Mark 14:35; See Isa 6:2; Rev 11:16.

Spreading out the hands. 1Ki 8:22, 38, 54; Ezr 9:5; Neh 8:6; Psa 28.2; 63:4; 88:9; 134:2; 141:2; Isa 1:15; Lam 3:41; 1Tim 2:8.

Standing. 1Sam 1.26; 1Ki 8:14, 55; 2Chr 20:9; Neh 9:2,4; Mark 11:25; Luk 18:11, 13.

Prayer, Answer promised to Prayer, Prayer Enjoined.

Ex 22:23, 27; Deut 4:7, 29; 1Ki 3:5 (2Chr 1:7); 1Chr 16:11, 35; 28:9; 2Chr 7:14-15 (1Ki 8:22-52; 2Chr 6); Job 8:5-6; 12:4; 33:26; 34:28; Psa 9:12; 10:17; 18:3; 32:6; 34:15, 17; 37:4-5; 38:15; 50:15; 55:16-17; 56:9; 62:8; 65:2, 5; 69:33; 81:10; 86:5, 7; 91:15; 102;17-18; 145:18-19; Prov 2:3, 5; 15:8, 29; 16:1,3; Eccl 5:2; Isa 19:20; 30:19; 45:19; 55:6; 65;24; Jer 29:12; Zec 10:1, 6; 12:10; 13:9; Mat 6:5-9 (Mat 6:9-13); Mat 7:7-11; 17:21; 18:19-20; 21:22; 24:20; Mark 11:24-25; 13:33; 14:38; Luk 11:13 (11:5-12); 18:1, 7-8 (18:1-5); 21:36; John 4:10, 23-24; 9:31; 14:13-14; 15:7, 16; 16:23-27; Acts 8:22; 22:16; Rom 8:26-27; Rom 10:12-13; 12:12; Eph 3:20; 6:18; Phil 4:6; Col 4:2; 1Th 5:17; 1Tim 2:8; Heb 4:16; 10:22; 11:6; James 1:5-7; 4:2-3, 8; 5:13; 1Pet 1:17; 3:7,12; 4:7; 1Jo 3:22; 5:14; Jude 1:20; Rev 5:8; 8:3-4.

Prayer Answered.

Ps 3:4; 4:1; 6:8-9; 18:6; 120:1; 21:2, 4; 22:4-5, 24; 28:6; 30:2-3; 31:22; 34:4-6; 40:1; 66:19-20; 77:1-2; 81:7; 99:6; 106:44; 107:6-7, 13-20; 116:1-2; 118:5, 21; 119:26; 138:3; Lam 3:57; Hos 12:3-4; Jon 2:2, 7; Luk 23:42-43; Acts 4:31; 2Cor 12:8-9; James 5:16-18.

Prayer Answered, Examples of:

Abraham, Gen. 15. Lot, Gen. 19:20,21. Abraham's servant, Gen. 24:12-21. Isaac, Gen. 25:21. Jacob, Gen. 32. Moses, Ex. 14:15,16. Ex. 15:25. Ex. 17:4-6. Num. 11:11-17. Israelites, Ex. 2.23-25. Ex. 14:10. Jud. 3:9,15. Jud. 4:3,23. Jud. 6:7-14. Jud. 10:10,15,16.  1 Sam. 12.10,11. 2 Chr. 15:4,15. Neh. 9:27. Psa. 106:15. Gideon, Jud. 6:36-40. Manoah, Jud. 13:8,9. Samson, Jud. 15:18,19. Jud. 10:28-30. Hannah, 1 Sam. 1:10-17. David, 1 Sam. 23:10-12. Solomon, 1 Kin. 3:1-13, 1 Kin. 9:2,3. Jabez, 1 Chr. 4:10. Abijah's army, 2 Chr. 13:14-18. Asa, 2 Chr. 14:11-15. 2 Chr. 15:15. Elijah, 1 Kin. 18:36-38. Elisha, 2 Kin. 6:18,20. Jehoshaphat, 2 Chr. 18:31. 2 Chr. 20:6-27. Jehoahaz, 2 Kin. 13.4. Levites, 2 Chr. 30:27 Hezekiab and Isaiah, 2 Kin. 19:14-20. 2 Chr. 32:20,21,24. 2 Kin. 20:1-6, 10, 11. Manasseh, 2 Chr. 33:13,19. Reubenites, &a, 1 Chr. 6:20. Jews, Ezr. 8:21,23. Zec. 7.1-4. Daniel, Dan. 9:20-23. Dan. 10:12. Zacharias, Luk. 1:13. Ananias, Acts  10:4.

IN CHRIST'S NAME, Mat. 18.20.

John 14:13,14. John 15:16. John 16:23-26. Eph. 2:18. Eph. 5:20. Col. 3:17. 1 Pet. 2:5.

See CHRIST HIGH-PRIEST.

PRAYER BY DIVINE AID. Job 37:19.
Teach us what we shall say unto him; for we cannot order our speech by reason of darkness.

Zec. 12:10 I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications.

Luk. 11:1 Lord, teach us to pray.

Rom. 8:26 The Spirit also helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to tlie will of God.

Eph. 2:18 Through him we both have access by one Spirit, unto the Father.

Eph. 6:18 Praying always with all prayer and supplication in the Spirit.

Jude 1:20 Praying in the Holy Ghost.

See CHRIST HIGH-PRIEST.

TO GOD ONLY. See GOD THE ONLY GOD.

PRAYER, INTERCESSORY, ENJOINED.
Num. 6:23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, 24 The Lord bless thee, and keep thee: 25 The Lord make his face shine upon thee, and be gracious
unto thee: 26 The Lord lift up his countenance upon thee, and give thee peace.

1 Sam. 12:23 As for me, God forbid that I should sin against the Lord in ceasing to pray
for you.

Job 42:8, 10 My servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant 10. The Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he had before.

Psa. 122:6 Pray for the peace of Jerusalem: they shall prosper that love thee.

Isa. 62:6 I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence, 7. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth.

Jer. 29:7 Seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it.

Joel 2:17 Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach.

Mat. 5:44 Pray for them which despitefully use you, and persecute you.

Eph. 6:18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplies
tion for all saints.

1 Tim. 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority.

Jas. 5:14 Is any sick among you? let him call for the elders of the church; and let them pray over liim, anointing him with oil in the name of the Lord: 15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 16 Pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

1 John 5:16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death.

See MINISTERS, PRAYER FOR.

PRAYER, INTERCESSORY, EXAMPLES OF:
Jacob, Gen. 47:7 Gen. 49. Moses, Num. 16:20-22. Deu. 1:11 Deu. 33:6-17 Naomi, Ruth 1:8-9. David, 2 Sam. 12:16 Joab, 2 Sam. 24:3 Benaiah, 1 Kin. 1:37 Ezra, Ezr. 9:3-15 Nehemiah, Neh. 1:4-9. Job, Job 1:5. Job. 42:10. See PARENTS' PRAYERS.

PRAYER, EXAMPLES OF INTERCESSORY
 

PRAYER ANSWERED:

Abraham, Gen. 17:18,20. Gen. 18:23-32. Gen. 20:7,17,18. Moses for Pharaoh, Ex. 8:12,13,30,31. Ex. 9:33. Ex. 10:18,19; for Israelites, Ex. 17:11,13. Ex. 32:11-14,31-34. Ex. 33:15-17. Num. 11:2. Num. 14:13-20. Num. 21:7,8. Deu. 9:18,19,25. Deu. 10:10. Psa. 106:23; for
Miriam, Num. 12:13; and for Aaron, Deu. 9:20. Samuel, 1 Sam. 7:5-12. Solomon, 1 Kin. 8. 2 Chr. 6. 2 Chr. 7:12-16. A prophet, 1 Kin. 13:6. Elijah, 1 Kin. 17:20-23. Elisha, 2 Kin. 4:33-36. Isaiah, 2 Kin. 19. Jeremiah, Jer. 42:2-10. Shadrach, Dan. 2:17-23. Peter, Acts 9:40. The church, Act 12:5-12. Paul, Act 28:8.

PRAYER, INTERCESSORY, EXEMPLIFIED.
Gen. 48:16 The angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my
fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. v. 15-20.

Ex. 32:31 Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. 32.
Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written.

Ex. 34:9 If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and
pardon our iniquity and our sin, and take us for thine inheritance.

Num. 10:35 Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. 36. Keturn, O Lord,
unto the many thousands of Israel.

Num. 27:16 Let the Lord, the God of the spirits of all flesh, set a man over the congregation, 17. "Which may go out before them,
and which may go in before them, and which may lead them out, and which may bring them in.

Jos. 7:8 O Lord, what shall I say, when Israel tariieth their backs before their enemies ! 9. For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name? v. 7-26.

Judg. 6:31 Let them that love him be as the sun when he goeth forth in his might.

Ruth 2:12 The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art coiae to trust.

1 Sam. 1:17 Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him.

2 Sam. 24:17 Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.

1 Kin. 8:29 That thine eyes maybe open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. 38. What prayer and supplications soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: 39. Then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men.)

1 Kin. 8:44 If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the Lord toward the city which thou hast chosen, and toward the house that I have built for thy name: 45. Then hear thou in heaven their prayer and their supplication, and maintain their cause.

1 Chr. 29:18 O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: 19. Give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision.

2 Chr. 6:40 Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place. 41 Now therefore arise, O Lord God, into thy resting-place, thou, and the ark of thy strength.

2 Chr. 30:18 The good Lord pardon every one 19. That prepareth his heart to seek God, the Lord God of his fathers, though he be not
cUansed according to the purification of the sanctuary.

Psa. 7:9 Oh let the wickedness of the wicked come to an end; but establish the just.

Psa. 12:1 Help, Lord; for the godly man ceaseth; for the faithful fail from among the children of men.

Psa. 20:1 The Lord hear thee in the day of trouble; the name of the God of Jacob defend thee; 2 Send thee help from the sanctuary, and strengthen thee out of Zion; 8 Remember all thy offerings, and accept thy burnt sacrifice. 4 Grant thee according to thine own heart, and fulfil all thy counsel.

Psa. 25:22 Redeem Israel, God, out of all his troubles.

Psa. 28:9 Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.

Psa. 36:10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.

Psa. 51:18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.

Psa. 80:1 O thou that dwellest between the cherubims, shine forth. 2. Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us. 14. Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; 15. And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself. 19. Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved.

Psa. 122:7 Peace be within thy walls, and prosperity within thy palaces. 8 For my brethren and companions' sakes, I will now say, Peace be within thee.

Psa. 125:4 Do good, Lord, unto those that be good, and to them that are upright in their hearts.

Psa. 132:9 Let thy priests be clothed with righteousness; and let thy saints shout for joy. 10 For thy servant David's sake turn not away the face of thine anointed, v. 8.

Psa. 134:3 The Lord that made heaven and earth bless thee out of Zion.

Psa. 141:5 For yet my prayer also shall be in their calamities.

Isa. 62:1 For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.

Jer. 18:20 Remember that I stood before thee to speak good for them, and to turn away thy wrath from them.

Eze. 9:8 Ah Lord God ! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem? Eze. 11.13.

Dan. 9:17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy
sanctuary that is desolate, for the Lord's sake. 19. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. P. 1-19.

Mic. 7:14 Feed thy people with thy rod, the flock of thine heritage, which dwell solitary in the wood, in the midst of Carmel: let them feed in Bashan and Gllead, as in the days of old.

Mat. 6:10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

Acts 7:60 Lord, lay not this sin to their charge.

Acts 8:15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost.

2 Cor. 9:14 By their prayer for you, which long after you for the exceeding grace of God in you.

1 Pet. 5:10 The God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

PRAYER, INTERCESSORY, EXEMPLIFIED BY PAUL.

Rom. 1:9 Without ceasing I make mention of you always in my prayers.

Rom. 10:1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

1 Cor. 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. Gal. 1:3

2 Cor. 9:10 He that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness.

2 Cor. 13:7 Now I pray to God that ye do no evil.

Gal. 6:16 As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

Eph. 1:16 I cease not to give thanks for you, making mention of you in my prayers; 17. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18. The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power. 1 The. 1:2.

Eph. 3:14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15. Of whom the whole family in heaven and earth
is named, 16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the
inner man; 17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18. May be able to
comprehend with all saints what is the breadth, and length, and depth, and height; 19. And to know the love of Christ, which passeth
knowledge, that ye might be filled with all the fulness of God.

Phil. 1:3 I thank my God upon every remembrance of you, 4. Always in every prayer of mine for you all making request with joy, 5. For your fellowship in the gospel from the first day until now. 9. This I pray, that your love may abound yet more and more in knowledge and in all judgment, v. 10.

Col. 1:3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you. 9. Since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding.

Col. 2:1 For I would that ye knew what great conflict I have for you, and for them of Laodicea, and for as many as have not seen my face in the flesh. 2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ. Col. 4.12.

1 The. 3:10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
12. The Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: 13. To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his
saints. 2 Tim. 1:3.

1 The. 5:23 The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

2 The. 1:11 We pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of hit
goodness, and the work of faith with power.

2 The. 2:16 Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath giyen us everlasting conso-
lation and good hope through grace, 17. Comfort your hearts, and stablish you in every good word and work.

2 The. 3:5 The Lord direct your hearts into the love of God, and into the patient waiting for Christ. 16. The Lord of peace
himself give you peace always by all means. The Lord be with you all.

2 Tim. 1:18 The Lord grant unto him that he may find mercy of the Lord in that day.

2 Tim. 2:7 The Lord give thee understanding in all things.

2 Tim. 4:16 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.
v. 16.

Philemon 1:6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in
Christ Jesus. v. 4,5.

Heb. 13:20 The God of peace, 21. Make you perfect in every good w jrk to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ.

See CHRIST'S PRAYERS.

PRAYER, INTERCESSORY, SOLICITED. Of
Moses, by Pharaoh, Ex. 8:8,28. Ex. 9:28. Ex. 10:17. Ex. 12:32; and by Israelites, Num. 21:7. Of Samuel, by Israel, 1 Sam. 12:19. Of
a prophet, by Jeroboam, 1 Kin. 13:6. Of Isaiah, by Hezekiah, 2 Kin. 19:1-4. Of Jeremiah, by Zedekiah, Jer. 37:3; and by Johanan, &c., Jer. 42:1-6. Of Shadrach, &c. , by Daniel, Dan. 2:17,18. Of the Jews, by Darius, Ezr. 6:10. Of Peter, by Simon Magus, Acts 8:24. Of the Churches, by Paul, Rom. 15:30-32. 2 Cor. 1:11. Eph. 6:19,20. Col. 4:3. 1 The. 5:25. 2 The. 3:1. Heb. 13:18.

AT MEALS. 1 Sam. 9:13. The people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden.

Mat. 14:19. Looking up to heaven, he blessed and brake.

Mar. 8:6. He took the seven loaves and gave thanks. 7. And they had a few small fishes: and he blessed and commanded to set them also before them. Mat. 15:36. Mar. 6:41. Luke 9:16. John 6:11,23.

Acts 27:35. He took bread, and gave thanks to God in presence of them all.

Rom. 14:6. He that eateth, eateth to the Lord, for he giveth God thanks.

1 Cor. 10:30. If I by grace be a partaker, why am I evil spoken of for that for which I give thanks

1 Cor 11.24. When he had given thanks, he brake it, and said, Take, eat. Mat. 26:26,27. Mar. 14:22,23. Luk. 22:19.

1 Tim. 4:3. Meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4. For every
creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5. For it is sanctified by the word of God and prayer.

PRAYER, PLEAS EMPLOYED IN. Gen. 18:24. Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? 25. That be far from thee to do after this manner, to slay the righteous with
the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

Gen. 32:9. O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee. 11. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. 12. And thou gaidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered'for multitude.

Ex. 32:11. Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? 12. Wherefore should the Egyptians speak, and ay, For mischief did he bring them out, to slay thein in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. 13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swearest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your se'ed, and they shall inherit it for ever.

Ex. 33:13. I pray thee, if I have found grace in thy sight, shew me -now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people.

Num. 14:13. Moses said unto thfe Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) 14. And they will tell it to the inhabitants of this land: 15. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, 16. Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. 17. I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, 18. The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression. Deu. 9.26-29.

Num. 16:22. O God, the God of the spirits of all flesh, shall one man gin, and wilt thou be wroth with all the congregation 1

Deu. 3:24. O Lord God, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth that can do according to thy works, and according to thy might? 25. I pray thee, let me go over and see the good land that M
beyond Jordan.

Jos. 7:8. O Lord, what shall I say, when Israel turneth their backs before their enemies ! 9. For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?

2 Sam. 7:25. And now, O Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it forever, and do as thou hast said. 26. And let thy name be magnified for ever. 27. For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house; therefore hath thy servant found in his heart to pray this prayer unto thee. 28. And now, O Lord God, thou art that God, and thy words be true, find thou hast promised this goodness unto thy servant: 29. Therefore now let it please thee to bless the house of thy servant.

1 Kin. 8:25. Lord God of Israel, keep with thy servant David my father that thou promisedst him. 26. Let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.

1 Kin. 18:36. Let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 37. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.

2 Kin. 19:16. Hear the words of Sennacherib, which hath sent him to reproach the living God. 19. Now therefore, Lord our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the Lord God, even thou
only. 1 Kin. 8:69,60.

2 Chr. 14:11. Help us, Lord our God; for we rest on thee, and in thy name we go against this multitude. O Lord, thou art our God; let not man prevail against thee.

Psa. 4:1. Thou hast enlarged me when 1 was in distress; have mercy upon me, and hear my prayer.

Psa. 9:19. Arise, O Lord; let not man prevail: let the heathen be judged in thy sight. 20. Put them in fear, Lord: that the nations may know themselves to be but men.

Psa. 27:9. Put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.

Psa. 31:3. Thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.

Psa. 38:16. Hear me, lest otherwise they should rejoice over me.

Psa. 69.6. Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel. 13. O God, in the multitude of thy mercy hear me, in the truth of thy salvation. 16. For thy loving-kindness is good: turn unto me according to the multitude of thy tender mercies.

Pa. 71.18. Now also when I am old and grey-headed, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.


Psa. 74.10. O God, how long shall the adversary reproach T shall the enemy blaspheme thy name for ever? 11. Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom. 18. Kemember this, that the enemy hath reproached, Lord, and that the foolish people have blasphemed thy name. 20. Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty. 21. O let not the oppressed return ashamed: let the poor and needy praise thy name. 22. Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily. 23. Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually. Psa. 79.10,12. Psa. 83.1,2.

Psa. 86.17. Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, Lord, hast holpen me, and comforted me.

Psa. 89.49. Lord, where are thy former loving-kindnesses, which thou swarest unto David in thy truth?

Psa. 106. 47. Save us, Lord our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.

Psa. 109.21. But do thou for me, O God the Lord, for thy name's sake: because thy mercy is good, deliver thou me. 26. O save me according to thy mercy: 27. That they may know that this is thy hand; that thou, Lord, hast done it.

Psa. 115.1. Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake. 2. Wherefore should the heathen say, Where is now their God?

Psa. 119.38. Stablish thy word unto thy servant, who is devoted to thy fear. 49. Remember the word unto thy servant, upon which thou hast caused me to hope. 88. Quicken me after thy loving-kindness. 116. Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope. 124. Deal with thy servant according unto thy mercy. 149. Hear my voice according unto thy loving-kindness.

Psa. 132.10. For thy servant David's sake turn not away the face of thine anointed.

Psa. 143.11. Quicken me, O Lord, for thy name's sake: for thy righteousness' sake bring my soul out of trouble.

Isa. 63.17. Return for thy servants' sake, the tribes of thine inheritance.

Lam. 3. 56. Thou hast heard my voice: hide not thine ear at my breathing, at my cry.

Joel 2.17. Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?

See PARDON, PRAYER FOR PRAYER IN
CHRIST'S NAME.

PRAYER, PUBLIC AND SOCIAL. See WORSHIP.

PRAYERFULNESS EARNESTNESS IN PRAYER. Gen. 18.32. Oh let not the Lord be angry, and I will speak yet but this once: Perartventure ten shall be found there, v. 23-32.

Gen. 32.26. He said, I will not let thee go, except thou bless me.



PRAYERFULNESS

Ex. 32.32. Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written.

Deu. 9.25. Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; because the Lord had said he would destroy you.

Jud. 6.39. Let not thine anger be hot against me, and I will speak but this onne: let me prove, I pray thee, but this once with the fleece.

Jud. 16. 28. Samson called unto the Lord, and said, O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God.

1 Sam. 1.10. She was in bitterness of soul, and prayed unto the Lord, and wept sore.

1 Sam. 12.23. As for me, God forbid that I should sin against the Lord in ceasing to pray for you.

Ezr. 9.5. At the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God.

Neh. 1.6. Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night. 1 Kin. 8.28,52.

Neh. 2.4. Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven.

Psa. 5.1. Give ear to my words, O Lord, consider my meditation. 2. Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. 3. My voice shalt thou hear in the morning, Lord; in the morning will I direct my prayer unto thee, and will look up.

Psa. 17.1. Hear the right, O Lord, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. 6. I have called upon thee, for thou wilt hear me, O God: incline thine -ear unto me, and hear my speech.

Psa. 19.14. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer.

Psa. 20.9. Save, Lord: let the king hear us when we call.

Psa. 22.2. O my God, I cry in the daytime, but thou hcarest not; and in the night season, and am not silent. 19. But be not thou far from me, O Lord: O my strength, haste thee to help me.

Psa. 27.7. Hear, Lord, when I cry with my voice: have mercy also upon me, and answer me. . 8.

Psa. 28.1. Unto thee will I cry, O Lord my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. 2. Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle.

Psa. 35.22. 27iis thou hast seen, Lord: keep not silence: Lord, be not far from me. 23. Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.

Psa. 38:9. Lord, all my desire is before thee; and my groaning is not hid from thee.

Psa. 39:12. Hear my prayer, O Lord, and give ear unto my cry; hold not thy peace at my tears.


PRAYERFULNESS

Psa. 42.8. In the night his song shall be with me, and my prayer unto the God of my life.

Psa. 55.1. Give ear to my prayer, O God; and hide not thyself from my supplication. 2. Attend unto me, and hear me: I mourn in my complaint, and make a noise. 16. As for me, I will call upon God; and the Lord shall save me. 17. Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.

Psa. 57.2. I will cry unto God most high; unto God that performeth att things for me.

Psa. 61.2. From the end of the earth will I cry unto thee, when my heart is overwhelmed.

Psa. 73.28. It is good for me to draw near to God.

Psa. 84.8. O Lord God of hosts, hear my prayer: give ear, O God of Jacob.

Psa. 86.3. Be merciful unto me, O Lord: for I cry unto thee daily. 6. Give ear, O Lord, unto my prayer; and attend to the voice of
my supplications. Psa. 54.2.

Psa. 88.1. Lord God of my salvation, I have cried day and night before thee: 2. Let my prayer come before thee: incline thine ear
unto my cry. 9. Lord, I have called daily upon thee, I have stretched out my hands unto thee. 13. Unto thee have I cried, Lord; and in the morning shall my prayer prevent thee.

Psa. 102.1. Hear my prayer, O Lord, and let my cry come unto thee. 2. Hide not thy face from me in the day when I am in trouble; incline thine ear unto me: in the day when I call answer me speedily.

Psa. 109.4. I give myself unto prayer.

Psa. 116.2. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.

Psa. 119.68. I entreated thy favour with my whole heart. 145. I cry with my whole heart; hear me, O Lord. 147. 1 prevented the dawning of the morning, and cried.

Psa. 130.1. Out of the depths have I cried unto thee, O Lord. 2. Lord, hear my voice: let thine ears be attentive to the voice of my supplications.

Psa. 141.1. Lord, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. 2. Let my prayer be set forth before thee as incense; and the lifting up of my hands ax the evening sacrifice.

Psa. 142.1. I cried unto the Lord with my voice: with my voice unto the Lord did I make my supplication. 2. I poured out my complaint before him; I shewed before him my trouble.

Isa. 62.1. For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.

Isa. 64.12. Wilt thou refrain thyself for these things, O Lord? wilt thou hold thy peace, and afflict us very sore?

Dan. 6.10. He kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.

Dan. 9.3. I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.

Hos. 12.3. By his strength he had power with God. 4. Yea, he had power over the angel, and prevailed; he wept, and made supplication unto him.

Jonah 1.14. They cried unto the Lord, and said, We beseech thee, O Lord, we beseech thee, let us not perish for this man's life.

Mat. 15.23. He answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. 25. Then came she and worshipped him, saying, Lord, help me.

Mat. 20.31. The multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David.

Luk. 2.37. She was a widow of about four score and four years, which departed not from the temple, but served God with fastings and prayers night and day. 1 Tim. 5.5.

Luk. 18.7. Shall not God avenge his own elect, which cry day and night unto him?

John 4.49. The nobleman saith unto him, Sir, come down ere my child die.

Acts 6. 4. We will give ourselves continually to prayer.

Acts 9.11. Behold, he prayeth.

Acts 10.2. A devout man, and one that prayed to God alway. 9. Peter went up upon the housetop to pray about the sixth hour.

Acts 12.5. Prayer was made without ceasing of the church unto God for him.

Rom. 1.9. God is my witness, that without ceasing I make mention of you always in my prayers.

Rom. 8.26. With groanings which cannot be uttered.

1 Cor. 14.15. I will pray with the spirit, and I will pray with the understanding also.

2 Cor. 12.8. For this thing I besought the Lord thrice, that it might depart from me.

Eph. 1.16. I cease not to give thanks for you, making mention of you in my prayers.

Col. 1.9. For this cause we also, since the day we heard it, do not cease to pray for you.

1 The. 3.10. Night and day praying exceedingly.

2 Tim. 1.3. Without ceasing I have remembrance of thee in my prayers night and day.

See CHRIST, PRAYERS or WORSHIP
LOVED.

PRAYERLESSNESS. Jos. 9.14. The men took of their victuals, and asked not counsel at the mouth of the Lord.

Job 15.4. Yea, thou easiest off fear, and restrainest prayer before God.

Job 21.14. They say unto God, Depart from us; for we desire not the knowledge of thy ways. 15. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? Job 27. 10.

Psa. 14.4. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord. Psa. 53.4.

Isa. 43.22. Thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.

Isa. 64.7. There is none that calleth upon thy name, that stirreth up himself to take hold of thee.

Jer. 10. 21. The pastors are become brutish, and have not sought the Lord: therefore they shall not prosper, and all their flocks shall be scattered. 25. Pour oat thy fury upon the heathen that know thee not, and upon the families that call not on thy name. Psa. 79.6.

Hos. 7.7. There is none among them that calleth unto me.

Jonah 1.6. AVhat meanest thou, sleeper? arise, call upon thy God.

Zeph. 1.4. I will cut off .... 6. Them that are turned back from the Lord; and those that have not sought the Lord, nor enquired for him.

Jas. 4.2. Ye have not, because ye ask not.
See GODLESSNESS.
 

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 Ps 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 Ne 11:17 Lu 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, Ps 55:7 Da 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, Ne 2:4. No uniform posture in prayer is enjoined in the Bible; standing with the hands outspread, 1Ki 8.22, bowing the head, Ge 24:26, kneeling, Lu 22:41, and prostration on the ground, Mt 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 Mt 7:1-11 Php 4:6 1Ti 2:1-3 Jas 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," Ps 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 Mt 6:5-15, and gives to his disciples the form of the Lord’s prayer as a beautiful model. In Eph 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, Lu 18:1 21:36.

As to the place where prayer might be made, it is evident that in every period (see e.g., Gen. 24:26 [J] Ezra 9:5 ff.) wherever a faithful Israelite might be, there he might meet his God in prayer. Call upon me in the day of trouble (Ps. 50:15) certainly did not mean only in temple or synagogue. Favourite places in the later period were the house-top (Judith 8:5, 36; 9:1; 10:2; Acts 10:9; in Judith 8:5, a tent, i.e., perhaps booth, on the roof); the upper chamber (uperwion : Dan. 6:11..., Tob. 3:17 [cp v. 11], cp 2 8.1833); the inner chamber (tameion: Mt. 6:7; 24:26; Luke 12:3, 24); mountains (1 Kings 18:42; Mt. 14:23; Mark 6:46; Luke 6:12); the sea-side or the river-side (see below); and, we may presume, gardens or plantations of trees, such as Gethsemane.

Naturally, however, sanctuaries were the chief places where prayer was wont to be made. Such a place existed on the Mount of Olives (2 Sam 15:32; see DESTRUCTION, MOUNT OF); such a place, too, in early days was the temple at Shiloh (1 Sam. 1:10-13). In later times great efficacy was attached (see J. Ber. 81) to prayer in the synagogues or proseuchae, which were sometimes roofed, sometimes roofless, like theatres (Epiphanius), sometimes by the sea, sometimes by the river side....

(2) A contrite and forgiving spirit.-- On contrition see Psa 32:1-11; Zech12:10ff; Luke 18:9-14. How clearly Jesus teaches that God can forgive those only who also ask to be delivered from an unforgiving spirit will be seen from Mat 6:12, 14f; 18:21ff; Mark 11:25ff (cp. 1Tim 2:8; James 2:13; 1John 3:18-23).

(3) Unwavering faith. -- Jesus looked for faith in those that sought healing (Mat 9:28ff; 15:28). He bids us ask as those that expect to receive from a loving Father (Mat 7:7-11; Luke 11:9-13); and in the very act of Prayer believe that we are already receiving (Mark 11:24; cp John 11:41f; James 1:5-7; 5:16-18; 1Kings 18:42-45).

(4) Importunity.-- The urgent insistence of many OT prayers is vividly taught by Jesus in the parables of the Friend at Midnight (Luke 11:5-8) and the Importunate Widow (Luke 18:1-8). We are to take no refusal, and the very delay should quicken urgency. Prayer may be repeated for urgency (Mat 26:44), but mere repetition as a charm is of no value (Mat 6:7f; cp 1Thess 5:17; Eph 6:18).

(5) Thanksgiving. -- The Psalms show that Prayer and praise are near of kin. In praying for his converts Paul gives thanks for their past progress (1Thess 1:2ff; Phil 1:3ff) &c. He gave thanks even in a night of trial (Acts 16:25), and by direct precept he calls for thanksgiving (1Thess 5:18; Phil 4:6; Eph 5:20; Col 3:17). The Prayer of thanksgiving sanctifies God's gifts (1Tim 4:4f).

(6) Intercession is the privilege of all believers. The keybote is in the opening petitions and the doxology of the Lord's Prayer. We have the example of our Lord (John 17; Luke 23:34), Stephen (Acts 7:60), Paul (Eph 3:14ff, &c), and the early Church (Acts 4:24-30, 12:5); also the centurion (Luke 7:1ff), and others. Christians are to pray for their ministers (2Cor 1:11; Eph 6:19f; Heb 13:18f), for one another (Eph 6:18; James 5:16), for the increase of preachers, and the work of the Gospel (Mat 9:37f; 2Thess 3:1f; Rom 15:30ff), for those in power, and for all men (1Tim 2:1-4), including enemies (Mat 5:44f).

(7) Praying in the Spirit. Cp (1). It is by being in the Spirit that Prayer is possible and effectual (Eph 6:18; Jude 1:20). He helps our infirmities, interprets to us our own needs, and even intercedes for us (Rom 8:26f).

(8) Social Prayer.-- Jesus regards the place of worship as a "house of prayer" (Mark 11.17), and attaches special promises to agreement and association in Prayer (Mat 18:19f). These are also suggested by the "us" and "our" of the Lord's Prayer, and examples are furnished from the early Church (Acts 1:14; 2:1ff; 4:24-30). When "the Spirit is poured out," this form of Prayer enters upon a fresh life, and, as in Scripture, Prayer knows no stint.

Howard Malcom  - Dictionary of Names, Objects, & Terms  <Menu>

PRAY, to entreat, or ask earnestly with submission; to appeal to the judgment and decision of another; to intercede in behalf of others, and to beg that some evil maybe averted, or some favor or good obtained; to make known our desires to God, by offering up our petitions for things lawful and necessary, with an humble confidence of obtaining them, through Christ's mediation alone, to the praise of God's mercy, truth, and power. Matt. 6:6. John 16:23, 24, 26. We are exhorted to pray for all men, 1 Tim. 1:2; and are encouraged to this benevolent act, Jam. 5:16; but we must seek and expect the help of the Holy Spirit. Rom. 8:26. The prayers that we direct to God axe the ordinary means by which we receive grace from him.

To neglect prayer is a great sin against the majesty and mercy of God, attended with unspeakable loss to ourselves. The pious Jews used to pray three times a day, at morning, noon, and evening; and less than this ought not to satisfy Christians.

The true nature of prayer may be best ascertained from a view of the manner in which it is spoken of in Scripture. It is called inquiring, of the Lord, Gen. 25:22 ; supplication, Zech. 12:10; entreaty, Ex. 8:8; wrestling with God, Rom. 15:30; lifting up the soul, Ps. 25:1; pouring out the heart Ps. 62:8; looking up to God, Ps. 5:3; taking hold of God, Isa. 64:7; crying; 1 Sam. 7:8; asking, John 15:16; seeking and knocking. Matt 7:7, &c. &c. How plainly may we see from this method of speaking of prayer, the unacceptableness and inefficiency of cold, formal, and heartless repetitions before God!

Prayer. Prayer has been defined as " the act by which man, conscious at once of his weakness and of his immortality, puts himself into real and effective communication with the almighty, the eternal, the self -existent .God." The term contains the whole cycle of communion between the soul and God, of which O.T. examples are Psa. 84, Isa. 63:7-64:12, where every form of address to God is included. [PRAISE ; WORSHIP.] But address by way of petition is the main subject of this article, in which the growth of prayer is sketched, following the broad outlines of Jewish history, (i) At the root of the prayer of Israel lies the Heb. belief in God Who is at once transcendent (Deut. 32:39; Isa.37:16; 43:10,11) and immanent (Job 12:10; Ps. 139:7; Jn. l:10; 5:17; Acts 17.24ff.), combined with the conviction that man is capable of communion with Him. The history of Israel is that of a people who, with all their failures, lived as believing in the intercourse of God, the Creator and Preserver, Whose sovereignty is righteous, with man. The foundation of that belief rests on the revealed relation between man and God (Gen. 1:26-27; 2:7; 5:1-2; 9:6; 1Cor. 11:7; Jas. 3:9). With the unveiling of the character of God through historic manifestations of His holiness and love there was a corresponding growth in prayer.
From the primitive use of the Name of Jehovah (Gen. 4:26) in invocation, prayer, after the nature-covenant with Noah had confirmed the promise of Creation (Gen. 9:16), is upheld under the grace-covenant with Abraham by the sense of the greatness and righteousness of the Lord (Gen. 18:25, 31-32), while, in the crisis of Jacob's life, tenacity of purpose secures with the blessing a change in character (Gen. 32:28; Hos 12:4). The work-covenant at Sinai deepened through the law the sense of duty and of weakness, of the call to holiness (Ex. 19.6 ; Lev. 11:44) and of social unity (Ex. 24:3). Prayer became more serious as the sense of sin increased (Ex. 32:11-13), while the " tent of meeting " was a symbol of the satisfaction of human need of fellowship with God (Ex. 25:8; 40:34). Intercession was gradually developed, as in the prayers of Samuel (1Sam. 12:19, 23), Elijah (1Kings 18:36-37), in the liturgical prayer of Solomon (1Kings. 8:22-53), and later in the prayer of the Levites (Neh. 9), and Daniel (Dan.9). Through experiences gradually formed under the life-covenant with David (2Sam.7:12-16), prayer, as disclosed in the psalter and in the prophets, became enriched with religious affections, thought, and reason.

 

All yearnings are met by God (Ps. 27:4-6, 63:1-3). The awakening of conscience (Psa 26:2), penitence and restoration (Psa 51:2, 10, 17), spiritual illumination (Psa 119:27, 143:10), intercession for the Church (Psa 122:6-8), and for a future brighter
than the past (Psa 144:12-13), illustrate the firm belief of successive generations of Israelites in God all-holy, almighty, and omniscient, the vitalizing of the facility for fellowship with Him, and the reality of prayer. To Him are due the preparation of the heart (Psa 10:17), and the movement to the prayers (Psa 27:8) which, without doubt, He hears and answers (Psa 86:7; 91:15). In the deutero-canonical books there are striking prayers for wisdom as the guide of life (Wis.9 ; Ecclus.51), acts of faith (Ecclus. 23:1-3), and intercession for the Church (36:1-17). (2) In N.T. the revelation in the Incarnate Son of the Fatherhood of God (Jn.14:9-11) crowns this progressive witness to the reality and issues of prayer. In Christ O.T. expectations as to the character of God are confirmed (Jn.14:10-11), and the idea of the divine Fatherhood is now extended to the individual believer (Mt. 6:8; Luke 11:9-13; cf. an anticipation in Ecclus. 23:1,4). In harmony with His own prayer of consecration (Jn. 17), and of resignation (Mt. 26.39,42- 44), as well as the Lord's Prayer (Mt. 6:9-11), the Church has learnt to pray in His Name, while every Christian has addressed God with childlike confidence (Rom 8:15, 28). Belief in the efficacy of prayer was secured by large general promises (Mt. 7:7 ; Mk. 11:24), especially to united prayer (Mt.lS.ig), but Christian prayer is conditioned. It must be made in the Name of Christ, not only as a plea for success in petition (John 14:13-14), but in accordance with His will (John 15:7-8), purpose (John 15:15-16), with trust in the divine revelation (John 16:25), and in reliance on the Mediator's power (16 cf. Eph 2:18; 3:12). Under these conditions, spiritual and temporal blessings are guaranteed (Mat 6:33; 1Tim 4:8). (3) In the apostolic Church "the prayers" are significantly linked with "the breaking of the bread" (Acts 2:42), for abiding in Christ is connected by Himself with Holy Communion (John 6:56, 15:1-8). The action of the Holy Spirit is assured (Rom 8:26). In the Epp. Christ's promises in regard to prayer are claimed for the highest spiritual ends (Eph 3:14-21) and for special circumstances (Rom 15:30-32). Intercession is a first duty of the ministry (1Tim 2:1). Petitions according to the Lord's will are certainly heard and answered (1John 5:14-15), as they are confidently offered through the Mediator (Heb 10:19), Who appears for us before God (Heb 9:24; Rev 5:6). (4) In the Lord's Prayer, probably delivered on two occasions (Mat 6:9ff; Luke 11:1-4), investing older phraseology of the Jewish Church with a new spiritual meaning in a new setting, the keynote is the invocation of the Father as the eternal Fountain of Deity. The whole prayer is offered in the Name of Christ, for in it the Father is revealed, His Name hallowed, His Kingdom advanced, and His will fulfilled through the gift of the Holy Spirit (John 16:13-15; Rom 14:17; 1Thess 4:3; 2 Thess 2:13). In line with passages like Psa 106:4-5, the Lord's Prayer is essentially corporate, while every believer can make it his own. Thus, in the use of the Lord's Prayer, the highest conception of prayer as an agency for the manifestation of the divine glory in the fulfillment of the will of God is maintained in the spirit of His Son, Who thus taught the Church to Prayer (John 17:1, 4).

William Wilberforce Rand - A Dictionary of the Holy Bible (1859) <Menu>

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 Saviour 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 first-born, or for purification from pollutions ; 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, 1 Chr. 23:30 ; Neh.11:17 ; Luke 1:10. Compare also 1 Kin. 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, 1 Kin. 8:22, bowing the head, Gen. 24:26, kneeling, Luke 22:41, and prostration on the ground, Matt. 26:39, were all practised. 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 thanks giving, and with supplications for all living men, as well as for our friends and those nearest to us. Habitual prayer to God is a 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, Ezek. 36:37 ; Matt. 7:1-11 ; Phil. 4:6; 1 Tim. 2:1-3 ; James 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 can not 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 pray ing man : "This poor man cried, and the Lord heard him, and delivered him out of all his troubles," Psa. 34:6.

False and formal 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 Matt. 6:5-15, and gives to his disciples the form of the Lord s prayer as a beautiful model. In Eph. 6:18 ; 1 Thess. 5:17 ; 1 Tim. 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 whatever they do ; and that every thing be done to the glory of God, 1 Cor. 10:31. In a word, our Saviour has recommended to us to pray without ceasing, Luke 18:1; 21:36.

William Staunton - Dictionary of the Church(1861) <Menu>

Prayer. This duty may be described as "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 acknowledgement of his mercies." The necessity and obligation of prayer take their rise from the fact, that God requires it from us, as an acknowledgement of his sovereignty, and as a condition on which is suspended the bestowal of the blessings we need. It has therefore always formed a most important part of the public services of the Church, being the basis of every known liturgy, and the constant subject of all occasional and devotional offices. Respecting the mode and varieties of prayers, See Deprecations, Form, Intercession, Litany, Liturgy, and Supplications.