A request or petition for mercies; or it is "an offering up our desires to God, for things agreeable to his will, in the name of Christ, by the help of his Spirit, with confession of our sins, and thankful acknowledgment of his mercies." Nothing can be more rational or consistent than the exercise of this duty. It is a divine injunction that men should always pray, and not faint, Luk 18:1. It is highly proper we should acknowledge the obligations we are under to the Divine Being, and supplicate his throne for the blessings we stand in need of. It is essential to our peace and felicity, and is the happy mean of our carrying on and enjoying fellowship with God. It has an influence on our tempers and conduct, and evidences our subjection and obedience to God. We shall here consider the object, nature, kinds, matter, manner, and forms of prayer, together with its efficacy, and the objections made against it.
I. The object of prayer is God alone, through Jesus Christ, as the Mediator. All supplications, therefore, to saints or angels, are not only useless but blasphemous. All worship of the creature, however exalted that creature is, is idolatry, and strictly prohibited in the sacred law of God. Nor are we to pray to the Trinity, as three distinct Gods; for though the Father, Son, and Holy Ghost be addressed in various parts of the Scripture, 2Co 13:14. 2Th 2:16-17., yet never as three Gods, for that would lead us directly to the doctrine of polytheism: the more ordinary mode the Scripture points out, is, to address the Father through the Son, depending on the Spirit to help our infirmities, Eph 2:18. Rom 8:26.
II. As to the nature of this duty: it must be observed, that it does not consist in the elevation of the voice, the posture of the body, the use of a form, or the mere extemporary use of words, nor, properly speaking, in any thing of an exterior nature; but simply the offering up of our desires to God, Mat 15:8. (
See the definition above.) It has been generally divided into adoration, by which we express our sense of the goodness and greatness of God, Dan 4:34-35; confession, by which we acknowledge our unworthiness, 1Jn 1:9; supplication, by which we pray for pardon, grace, or any blessing we want, Mat 7:7; intercession, by which we pray for others, Jas 5:16; and thanksgiving, by which we express our gratitude to God, Php 4:6. To which some add invocation, a making mention of one or more of the names of God; pleading, arguing our case with God in an humble and fervent manner; dedication, or surrendering ourselves to God; deprecation, by which we desire that evils may be averted; blessing, in which we express our joy in God, and gratitude for his mercies: but, as all these appear to me to be included in the first five parts of prayer, I think they need not be insisted on.
III. The different kinds of prayer, are,
1. Ejaculatory, by which the mind is directed to God on any emergency. It is derived from the word ejaculor, or dart or shoot out suddenly, and is therefore appropriate to describe this kind of prayer, which is made up of short sentences spontaneously springing from the mind. The Scriptures afford us many instances of ejaculatory prayer, Exo 14:15. 1Sa 1:1-28; 1Sa 2:1-36; 1Sa 3:1-21; 1Sa 4:1-22; 1Sa 5:1-12; 1Sa 6:1-21; 1Sa 7:1-17; 1Sa 8:1-22; 1Sa 9:1-27; 1Sa 10:1-27; 1Sa 11:1-15; 1Sa 12:1-25; 1Sa 13:1-23; 1Sa 14:1-52; 1Sa 15:1-35; 1Sa 16:1-23; 1Sa 17:1-58; 1Sa 18:1-30; 1Sa 19:1-24; 1Sa 20:1-42; 1Sa 21:1-15; 1Sa 22:1-23; 1Sa 23:1-29; 1Sa 24:1-22; 1Sa 25:1-44; 1Sa 26:1-25; 1Sa 27:1-12; 1Sa 28:1-13. Rom 7:24-25. Gen 43:29. Jdg 16:28; Luk 23:42-43. It is one of the principal excellencies of this kind of prayer, that it can be practised at all times, and in all places; in the public ordinances of religion; in all our ordinary and extraordinary undertakings; in times of affliction, temptation, and danger; in seasons of social intercourse, in worldly business, in travelling, in sickness, and pain. In fact, every thing around us, and every event that transpires, may afford us matter for ejaculation. It is worthy, therefore, of our practice, especially when we consider that it is a species of devotion that can receive no impediment from any external circumstances; that it has a tendency to support the mind, and keep it in a happy frame; fortifies us against the temptations of the world; elevates our affections to God; directs the minds into a spiritual channel; and has a tendency to excite trust and dependence on Divine Providence.
2. Secret or closet prayer is another kind of prayer to which we should attend. It has its name from the manner in which Christ recommended it, Mat 6:6. He himself set us an example of it, Luk 6:12; and it has been the practice of the saints in every age, Gen 28:1-22: Dan 6:10. Act 10:9. There are some particular occasions when this duty may be practised to advantage, as when we are entering into any important situation; undertaking any thing of consequence; before we go into the world; when calamities surround us, Isa 26:20; or when ease and prosperity attend us. As closet prayer is calculated to inspire us with peace, defend us from our spiritual enemies, excite us to obedience, and promote our real happiness, we should be watchful lest the stupidity of our frame, the intrusion of company, the cares of the world, the insinuations of Satan, or the indulgence of sensual objects, prevent us from the constant exercise of this necessary and important duty.
3. Family prayer is also another part not to be neglected. It is true there is no absolute command for this in God’s word; yet from hints, allusions, and examples, we may learn that it was the practice of our forefathers: Abraham, Gen 18:19. David, 2Sa 6:20. Solomon, Pro 22:6. Job 1:4-5. Jos 24:15.
See also Eph 6:4. Pro 6:20. Jer 10:25. Act 10:2; Act 10:30. Act 16:15. Family prayer, indeed, may not be essential to the character of a true Christian, but it is surely no honour to heads of families to have it said that they have no religion in their houses. If we consider what a blessing it is likely to prove to our children and our domestics; what comfort it must afford to ourselves; what utility it may prove to the community at large; how it sanctifies domestic comforts and crosses; and what a tendency it has to promote order, decency, sobriety, and religion in general, we must at once see the propriety of attending to it. The objection often made to family prayer is, want of time; but this is a very frivolous excuse, since the time allotted for this purpose need be but short, and may easily be redeemed from sleep or business. Others say, they have no gifts: where this is the case, a form may soon be procured and used, but it should be remembered that gifts increase by exercise, and no man can properly decide, unless he make repeated trials. Others are deterred through shame, or the fear of man; in answer to such we shall refer them to the declarations of our Lord, Mat 10:37-38. Mar 8:38. As to the season for family prayer, every family must determine for itself; but before breakfast every morning, and before supper at night, seems most proper: perhaps a quarter of an hour or twenty minutes may be sufficient as to the time.
4. Social prayer is another kind Christians are called upon to attend to. It is denominated social, because it is offered by a society of Christians in their collective capacity, convened for that particular purpose, either on some peculiar and extraordinary occasions, or at stated and regular seasons. Special prayer- meetings are such as are held at the meeting and parting of intimate friends, especially churches and ministers; when the church is in a state of unusual deadness and barrenness; when ministers are sick, or taken away by death; in times of public calamity and distress, &c. Stated meetings for social prayer are such as are held weekly in some places which have a special regard to the state of the nation and churches: missionary prayer-meetings for the spread of the Gospel: weekly meetings held in most of the congregations which have a more particular reference to their own churches, ministers, the sick, feeble, and weak of the flock. Christians are greatly encouraged to this kind of prayer from the consideration of the promise, Mat 18:20; the benefit of mutual supplications; from the example of the most eminent primitive saints, Mal 3:16. Act 12:12; the answers given to prayer, Act 12:1-12. Jos 10:1-43: Isa 37:1-38: &c. and the signal blessing they are to the churches, Php 1:19. 2Co 1:11.
These meetings should be attended with regularity; those who engage should study simplicity, brevity, Scripture language, seriousness of spirit, and every thing that has a tendency to edification. We now come, lastly, to take notice of public prayer, or that in which the whole congregation is engaged, either in repeating a set form, or acquiescing with the prayer of the minister who leads their devotions. This is both an ancient and important part of religious exercise; it was a part of the patriarchical worship, Gen 45:6; it was also carried on by the Jews, Exo 29:43. Luk 1:10. It was a part of the temple service, Is. 56: 7. 1Ki 8:59. Jesus Christ recommended it both by his example and instruction, Mat 18:20. Luk 4:16. The disciples also attended to it, Act 2:41-42; and the Scriptures in many places countenance it, Exo 20:24, Psa 63:1-2; Psa 84:11; Psa 27:4. For the nature, necessity, place, time, and attendance on public worship, see WORSHIP. IV. Of the matter of prayer. "It is necessary, " says Dr. Watts, "to furnish ourselves with proper matter, that we may be able to hold much converse with God; to entertain ourselves and others agreeably and devoutly in worship; to assist the exercise o our own grace and others, by a rich supply of divine thought and desires in prayer, that we may not be forced to make too long and indecent pauses whilst we are performing that duty; nor break off abruptly as soon as we have begun for want of matter; nor pour out abundance of words to dress up narrow and scanty sense for want of variety of devout thoughts.
1. We should labour after a large acquaintance with all things that belong to religion; for there is nothing that relates to religion but may properly make some part of the matter of our prayer. A great acquaintance with God in his nature, perfections, works and word; an intimate acquaintance with ourselves, and a lively sense of our own frames, wants, sorrows, and joys, will supply us with abundant furniture. We should also be watchful observers of the dealings of God with us in every ordinance, and in every providence. We should observe the working of our heart towards God, or towards the creature, and often examine our temper and our life, both in our natural, our civil, and religious actions. For this purpose, as well as upon many other accounts, it will be of great advantage to keep by us in writing some of the most remarkable providences of God, and instances of his mercy or anger towards us, and some of our most remarkable carriages towards him, whether sins, or duties, or the exercises of grace.
2. We should not content ourselves merely with generals; but if we wish to be furnished with larger supplies of matter, we must descend to particulars in our confessions, petitions, and thanksgivings. We should enter into a particular consideration of the attributes, the glories, the graces, and the relations of God. We should express our sins, our wants, and our sorrows, with a particular sense of the mournful circumstances that attend them: it will enlarge our hearts with prayer and humiliation if we confess the aggravations that increase the guilt of our sins, viz. whether they have been committed against knowledge, against the warnings of conscience, &c. It will furnish us with large matter, if we run over the exalting and heightening circumstances of our mercies and comforts, viz. that they are great, and spiritual, and eternal, as well as temporal. Our petitions and thanksgivings, in a special manner, should be suited to the place and circumstances of ourselves, and those that we pray with, and those that we pray for.
3. It is very proper, at solemn seasons of worship, to read some part of the word of God, or some spiritual treatise written by holy men; or to converse with fellow Christians about divine things, or to spend some time in recollection or meditation of things that belong to religion: this will not only supply us with divine matter, but will compose our thoughts to a solemnity. Just before we engage in that work, we should be absent a little from the world, that our spirits may be freer for converse with God.
4. If we find our hearts, after all very barren, and hardly know how to frame a prayer before God of ourselves, it has been oftentimes useful to take a book in our hand, wherein are contained some spiritual meditations in a petitionary form, some devout reflections, or excellent patterns of prayer; and, above all, the Psalms of David, some of the prophecies of Isaiah, some chapters in the Gospels, or any of the Epistles. Thus we may lift up our hearts to God in secret, according as the verses or paragraphs we read are suited to the case of our own souls. This many Christians have experienced as a very agreeable help, and of great advantage in their secret retirement.
5. We must not think it absolutely necessary to insist upon all the parts of prayer in every address to God; though in our stated and solemn prayers there are but few of them that can be well left out. What we omit at one time we may, perhaps, pursue at another with more lively affection. But let us be sure to insist most upon those things which are warmest in our hearts, especially in secret. We should let those parts of prayer have the largest share in the performance for which our spirits is best prepared, whether it be adoration, petition, confession, or thanksgiving.
6. We should suit the matter of our prayers to the special occasion of each particular duty, to the circumstances of the time, place, and persons with and for whom we pray. This will direct us to the choice of proper thoughts and language for every part of prayer.
7. We should not affect to pray long for the sake of length, or to stretch out our matter by labour and toil of thought, beyond the furniture of our own spirit. Sometimes a person is betrayed by an affectation of long prayers into crude, rash, and unseemly expressions; we are tempted hereby to tautologies, to say the same thing over and over again. We are in danger of tiring those that join with us. We exceed the season that is allotted for us in prayer, especially when others are to succeed in the same work." V. Of the method of prayer. "Method, " continues Dr. Watts, "is necessary to guide our thoughts, to regulate our expressions, and dispose of the several parts of prayer in such an order, as is most easy to by understood by those that join with us, and most proper to excite and maintain our own devotion and theirs. This will be of use to secure us from confusion, prevent repetitions, and guard us against roving digressions. The general rules of method in prayer are these three:
1. Let the general and the particular heads in prayer be well distinguished, and usually let generals be mentioned first, and particulars follow.
2. Let things of the same kind, for the most part, be put together in prayer. We should not run from one part to another by starts, and sudden wild thoughts, and then return often to the same part again, going backward and forward in confusion: this bewilders the mind of him that prays, disgusts our fellow-worshippers, and injures their devotion.
3. Let those things, in every part of prayer, which are the proper objects of our judgment, be first mentioned, and then those that influence and move our affections; not that we should follow such a manner of prayer as is more like preaching, as some imprudently have done, speaking many divine truths without the form or air of prayer. Yet it must be granted that there is no necessity of always confining ourselves to this, or to any other set method, no more than there is of confining ourselves to a form in prayer. Sometimes the mind is so divinely full of one particular part of prayer, that high expressions of gratitude, and of devoting ourselves to God, break out first. I am persuaded, however, that if young Christians did not give themselves up to a loose and negligent habit of speaking every thing that comes uppermost, but attempted to learn this holy skill by a recollection of the several parts of prayer, and properly disposing their thoughts, there would be great numbers in our churches that would arrive at a good degree of the gift of prayer, and that to the great edification of our churches, as well as of their own families."
As to expression in prayer, it may be observed, that though prayer be the proper work of the heart, yet in this present state, in secret as well as in social prayer, the language of the lips is an excellent aid in this part of worship. Expressions are useful not only to dress our thoughts, but sometimes to form, and shape, and perfect the ideas and affections of our minds. They serve to awaken the holy passions of the soul as well as to express them. They fix and engage all our powers in religion and worship; and they serve to regulate as well as to increase our devotion. The directions to attain a treasure of expressions are these:
1. We should labour after a fresh, particular, and lively sense of the greatness and grace of God, and of our own wants, and sins, and mercies. The passions of the mind, when they are moved, do mightily help the tongue; they give a natural eloquence to those who know not any rules of art, and they almost constrain the dumb to speak. There is a remarkable instance of this in ancient history. When Atys, the son of Croesus the king, who was dumb from his childhood, saw his father ready to be slain, the violence of his passion broke the bonds wherewith his tongue was tied, and he cried out to save him. Let our spiritual senses be always awake and lively, then words will follow in a greater or less degree.
2. We should treasure up such expressions, especially, as we read in Scripture, and such as we have found in other books of devotion, or such as we have heard fellow Christians make use of, whereby our own hearts have been sensibly moved and warmed.
3. We should be always ready to engage in holy conference, and divine discourse. This will teach us to speak of the things of God. It should be our practice to recollect and talk over with one another the sermons we have heard, the books of divinity we have been conversant with, those parts of the word of God we have lately read, and especially our own experiences of divine things. Hereby we shall gain a large treasure of language to clothe our thoughts and affections.
4. We should pray for the gift of utterance, and seek the blessing of the Spirit of God upon the use of proper means to obtain a treasure of expressions for prayer; for the wise man tells us, that "the preparation of the heart in man, and the answer of the tongue, is from the Lord, " Pro 16:1. The rules about the choice and use of proper expressions are these:
1. We should choose those expressions that best suit our meaning, that most exactly answer the ideas of our mind, and that are fitted to our sense and apprehension of things.
2. We should use such a way of speaking as may be most natural and easy to be understood, and most agreeable to those that join with us. We should avoid all foreign and uncommon words; all those expressions which are too philosophical, and those which savour too much of mystical divinity; all dark metaphors, or expressions that are used only by some particular violent partymen. We should likewise avoid length and obscurity in our sentences, and in the placing of our words; and not interline our expressions with too many parentheses, which cloud and entangle the sense.
3. Our language should be grave and decent, which is a medium between magnificence and meanness; we should avoid all glittering language and affected style. An excessive fondness of elegance and finery of style in prayer discovers the same pride and vanity of mind, as an affection to many jewels and fine apparel in the house of God: it betrays us into a neglect of our hearts, and of experimental religion, by an affection to make the nicest speech, and say the finest things we can, instead of sincere devotion, and praying in the spirit. On the other hand, we should avoid mean and coarse, and too familiar expressions; such as excite any contemptible or ridiculous ideas; such as raise any improper or irreverent thoughts in the mind, or base and impure images, for these much injure the devotion of our fellow-worshippers.
4. We should seek after those ways of expression that are pathetical; such as denote the fervency of affection, and carry life and spirit with them; such as may awaken and exercise our love, our hope, our holy joy, our sorrow, our fear, and our faith, as well as express the activity of those graces. This is the way to raise, assist, and maintain devotion. We should, therefore, avoid such a sort of style as looks more like preaching, which some persons that affect long prayers have been guilty of to a great degree: they have been speaking to the people rather than speaking to God; they have wandered away from god to speak to men; but this is quite contrary to the nature of prayer, for prayer is our own address to God, and pouring out our hearts before him with warm and proper affections.
5. We should not always confine ourselves to one set form of words to express any particular request; nor take too much pains to avoid an expression merely because we used it in prayer heretofore. We need not be over fond of a nice uniformity of words, nor of perpetual diversity of expression in every prayer: it is best to keep the middle between these two extremes. The imitation of those Christians and ministers that have the best gifts, will be an excellent direction in this as well as in the former cases. As to the voice in prayer: in the first place, our words should be all pronounced distinct, and ought not to be made shorter by cutting off the last syllable, nor longer by the addition of hems and o’s, of long breaths, affected groanings, and useless sounds, &c.
2. Every sentence should be spoken loud enough to be heard, yet none so loud as to affright or offend the ear. Some persons have got a habit of beginning their prayers, and even upon the most common family occasions, so loud as to startle the company; others begin so low in a large assembly, that it looks like secret worship, and as though they forbid those that are present to join with them. Both these extremes are to be avoided by prudence and moderation.
3. we should observe a due medium between excessive swiftness and slowness of speech, for both are faulty in their kind. If we are too swift, our words will be hurried on, and be mingled in confusion; if we are too slow, this will be tiresome to the hearers, and will make the worship appear heavy and dull. As to gesture in prayer: all indecencies should be avoided. Prostration may be sometimes used in secret prayer, under a deep and uncommon sense of sin; but kneeling is the most frequent posture; and nature seems to dictate and lead us to it as an expression of humility, of a sense of our wants, a supplication for mercy, and adoration of and dependence on him before whom we kneel. "Standing is a posture not unfit for this worship, especially in places where we have not conveniency for the humbler gestures: but sitting, or other postures of rest and laziness, ought not to be indulged, unless persons are aged or infirm, or the work of prayer be drawn out so long as to make it troublesome to human nature to maintain itself always in one posture.
The head should be kept for the most part without motion; the whole visage should be composed to gravity and solemnity. The eye should be kept from roving, and some think it best to keep the eyes closed. The lifting up of the hands is a very natural expression of our seeking help from God. As to other parts of the body there is little need of direction. In secret devotion, sighs and groans may be allowed; but in public these things should be less indulged. If we use ourselves to various motions, or noise made by the hands or feet, or any other parts, it will tempt others to think that our minds are not very intensely engaged; or, at least, it will appear so familiar and irreverent, as we would not willingly be guilty of in the presence of our superiors here on earth." VI. As to forms of prayer. We find this has been a matter of controversy among divines and Christians, whether such ought to be used, or whether extempore prayers are not to be preferred. We shall state the arguments on both sides. Those who are advocates for forms, observe, that it prevents absurd, extravagant, or impious addresses to God, as well as the confusion of extemporary prayer; that forms were used under the Old Testament dispensation; and, in proof thereof cite Numb. 6: 24, 26. Numb. 10: 35, 36. On the other side it is answered, that it is neither reasonable nor Scriptural to look for the pattern of Christian worship in the Mosaic dispensation, which, with all its rites and ceremonies, is abrogated and done away; that, though forms may be of use to children, and such as are very ignorant, yet restriction to forms, either in public or private does not seem Scriptural or lawful. If we look to the authority and example of Christ and his apostles, every thing is in favour of extempore prayer. The Lord’s prayer, it is observed, was not given to be a set form, exclusive of extemporary prayer.
See LORD’S PRAYER.
It is farther argued, that a form cramps the desires; inverts the true order of prayer, making our words to regulate our desires, instead of our desires regulating our words; has a tendency to make us formal; cannot be suited to every one’s case; that it looks as if we were not in reality convinced of our wants, when we want a form to expess them; and, finally, in answer to the two first arguments, that it is seldom the case that those who are truly sensible of their condition, and pray extempore, do it in an impious and extravagant manner; and if any who have the gift of prayer really do so, and run into the extreme of enthusiasm, yet this is not the case with the generality, since an unprejudiced attention to those who pray extempore must convince us, that, if their prayers be not so elegantly composed as that of a set form, they are more appropriate, and delivered with more energy and feeling. VII. The efficacy of prayer. It has been objected, that, "if what we request be fit for us, we shall have it without praying; if it be not fit for us, we cannot obtain it by praying." But it is answered, that it may be agreeable to perfect wisdom to grant that to our prayers which it would not have been agreeable to the same wisdom to have given us without praying for. But what virtue, you will ask, is there in prayer, which should make a favour consistent with wisdom, which would not have been so without it? To this question, which contains the whole difficulty attending the subject, the following possibilities are offered in reply:
1. A favour granted to prayer, may be more apt on that very account to produce a good effect upon the person obliged. It may hold in the divine bounty, what experience has raised into a proverb in the collation of human benefits, that what is obtained without asking, is oftentimes received without gratitude.
2. It may be consistent with the wisdom of the Deity to withhold his favours till they be asked for, as an expedient to encourage devotion in his rational creation, in order thereby to keep up and circulate a knowledge and sense of their dependency on him.
3. Prayer has a natural tendency to amend the petitioner himself; it composes the mind, humbles us under a conviction of what we are, and under the gracious influence of the Divine Spirit assimilates us into the divine image. Let it suffice, therefore, to say, that, though we are certain that God cannot be operated on, or moved as a fellow- creature may; that though we cannot inform him of any thing he does not know, nor add any thing to his essential and glorious perfections, by any services of ours; yet we should remember that he has appointed this as a mean to accomplish an end; that he has commanded us to engage in this important duty, 1Th 5:17; that he has promised his Spirit to assist us in it, Rom 8:26; that the Bible abounds with numerous answers to prayer; and that the promise still relates to all who pray, that answers shall be given, Mat 7:7. Psa 50:15. Luk 18:1 &c. Php 4:6-7. Jas 5:16. Wilkins, Henry, Watts, on Prayer; Townsend’s Nine Sermons on Prayer; Paley’s Mor. Phil. vol. 2: p. 31; Mason’s Student and Pastor, p. 87; Wollaston’s Rel. of Nat. p.122, 124; H. Moore on Education, ch. 1. vol. 2:; Barrow’s Works, vol. 1: ser. 6; Smith’s System of Prayer; Scamp’s Sermon on Family Religion.
has been well defined, the offering up of our desires unto God, for things agreeable to his will, in the name or through the mediation of Jesus Christ, by the help of the Holy Spirit, with a confession of our sins, and a thankful acknowledgment of his mercies.
1. Prayer is in itself a becoming acknowledgment of the all-sufficiency of God, and of our dependence upon him. It is his appointed means for the obtaining of both temporal and spiritual blessings. He could bless his creatures in another way: but he will be inquired of, to do for them those things of which they stand in need, Eze 36:37. It is the act of an indigent creature, seeking relief from the fountain of mercy. A sense of want excites desire, and desire is the very essence of prayer. “One thing have I desired of the Lord,” says David; “that will I seek after.” Prayer without desire is like an altar without a sacrifice, or without the fire from heaven to consume it. When all our wants are supplied, prayer will be converted into praise; till then Christians must live by prayer, and dwell at the mercy seat. God alone is able to hear and to supply their every want. The revelation which he has given of his goodness lays a foundation for our asking with confidence the blessings we need, and his ability encourages us to hope for their bestowment. “O thou that hearest prayer; unto thee shall all flesh come,” Psa 65:2.
2. Prayer is a spiritual exercise, and can only be performed acceptably by the assistance of the Holy Spirit, Rom 8:26. “The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight.” The Holy Spirit is the great agent in the world of grace, and without his special influence there is no acceptable prayer. Hence he is called the Spirit of grace and of supplication: for he it is that enables us to draw nigh unto God, filling our mouth with arguments, and teaching us to order our cause before him, Zec 12:10.
3. All acceptable prayer must be offered in faith, or a believing frame of mind. “If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him. But let him ask in faith, nothing wavering—for let not the wavering man think that he shall receive any thing of the Lord,” Jas 1:5-7. “He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him,” Heb 11:6. It must be offered in the name of Christ, believing in him as revealed in the word of God, placing in him all our hope of acceptance, and exercising unfeigned confidence in his atoning sacrifice and prevalent intercession.
4. Prayer is to be offered for “things agreeable to the will of God.” So the Apostle says: “This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him,” 1Jn 5:14-15. Our prayers must therefore be regulated by the revealed will of God, and come within the compass of the promises. These are to be the matter and the ground of our supplications. What God has not particularly promised he may nevertheless possibly bestow; but what he has promised he will assuredly perform. Of the good things promised to Israel of old not one failed, but all came to pass; and in due time the same shall be said of all the rest.
5. All this must be accompanied with confession of our sins, and thankful acknowledgment of God’s mercies. These are two necessary ingredients in acceptable prayer. “I prayed,” says the Prophet Daniel, “and made confession.” Sin is a burden, of which confession unloads the soul. “Father,” said the returning prodigal, “I have sinned against Heaven and in thy sight.” Thanksgiving is also as necessary as confession; by the one we take shame to ourselves; by the other, we give glory to God. By the one, we abase the creature; by the other we exalt the Creator. In petitioning favours from God, we act like dependent creatures; in confession, like sinners; but in thanksgiving, like angels.
The reason on which this great and efficacious duty rests, has been a subject of some debate. On this point, however, we have nothing stated in the Scriptures. From them we learn only, that God has appointed it; that he enjoins it to be offered in faith, that is, faith in Christ, whose atonement is the meritorious and procuring cause of all the blessings to which our desires can be directed; and that prayer so offered is an indispensable condition of our obtaining the blessings for which we ask. As a matter of inference, however, we may discover some glimpses of the reason in the divine Mind on which its appointment rests. That reason has sometimes been said to be the moral preparation and state of fitness produced in the soul for the reception of the divine mercies which the act and, more especially, the habit of prayer must induce. Against this stands the strong, and, in a Scriptural view, fatal objection, that an efficiency is thus ascribed to the mere act of a creature to produce those great, and, in many respects, radical changes in the character of man, which we are taught, by inspired authority, to refer to the direct influences of the Holy Spirit. What is it that fits man for forgiveness, but simply repentance? Yet that is expressly said to be the “gift” of Christ, and supposes strong operations of the illuminating and convincing Spirit of truth, the Lord and Giver of spiritual life; and if the mere acts and habit of prayer had efficiency enough to produce a Scriptural repentance, then every formalist attending with ordinary seriousness to his devotions, must, in consequence, become a penitent. Again: if we pray for spiritual blessings aright, that is, with an earnestness of desire which arises from a due apprehension of their importance, and a preference of them to all earthly good, who does not see that this implies such a deliverance from the earthly and carnal disposition which characterizes our degenerate nature, that an agency far above our own, however we may employ it, must be supposed? or else, if our own prayers could be efficient up to this point, we might, by the continual application of this instrument, complete our regeneration, independent of that grace of God, which, after all, this theory brings in. It may indeed be said, that the grace of God operates by our prayers to produce in us a state of moral fitness to receive the blessings we ask. But this gives up the point contended for, the moral efficiency of prayer; and refers the efficiency to another agent working by our prayers as an instrument. Still, however, it may be affirmed, that the Scriptures no where represent prayer as an instrument for improving our moral state, in any other way than as the means of bringing into the soul new supplies of spiritual life and strength. It is therefore more properly to be considered as a condition of our obtaining that grace by which such effects are wrought, than as the instrument by which it effects them. In fact, all genuine acts of prayer depend upon a grace previously bestowed, and from which alone the disposition and the power to pray proceed. So it was said of Saul of Tarsus, “Behold, he prayeth!” He prayed in fact then for the first time; but that was in consequence of the illumination of his mind as to his spiritual danger, effected by the miracle on the way to Damascus, and the grace of God which accompanied the miracle. Nor does the miraculous character of the means by which conviction was produced in his mind, affect the relevancy of this to ordinary cases. By whatever means God may be pleased to fasten the conviction of our spiritual danger upon our minds, and to awaken us out of the long sleep of sin, that conviction must precede real prayer, and comes from the influence of his grace, rendering the means of conviction effectual. Thus it is not the prayer which produces the conviction, but the conviction which gives birth to the prayer; and if we pursue the matter into its subsequent stages, we shall come to the same result. We pray for what we feel we want; that is, for something not in our possession; we obtain this either by impartation from God, to whom we look up as the only Being able to bestow the good for which we ask him; or else we obtain it, according to this theory, by some moral efficiency being given to the exercise of prayer to work it in us. Now, the latter hypothesis is in many cases manifestly absurd. We ask for pardon of sin, for instance; but this is an act of God done for us, quite distinct from any moral change which prayer may be said to produce in us, whatever efficiency, we may ascribe to it; for no such change in us can be pardon, since that must proceed from the party offended. We ask for increase of spiritual strength; and prayer is the expression of that want. But if it supply this want by its own moral efficiency, it must supply it in proportion to its intensity and earnestness; which intensity and earnestness can only be called forth by the degree in which the want is felt, so that the case supposed is contradictory and absurd, as it makes the sense of want to be in proportion to the supply which ought to abate or remove it. And if it be urged, that prayer at least produces in us a fitness for the supply of spiritual strength, because it is excited by a sense of our wants, the answer is, that the fitness contended for consists in that sense of want itself which must be produced in us by the previous agency of grace, or we should never pray for supplies. There is, in fact, nothing in prayer simply which appears to have any adaptation, as an instrument, to effect a moral change in man, although it should be supposed to be made use of by the influence of the Holy Spirit. The word of God is properly an instrument, because it contains the doctrine which that Spirit explains and applies, and the motives to faith and obedience which he enforces upon the conscience and affections; and although prayer brings these truths and motives before us, prayer cannot properly be said to be an instrument of our regeneration, because that which is thus brought by prayer to bear upon our case is the word of God itself introduced into our prayers, which derive their sole influence in that respect from that circumstance. Prayer simply is the application of an insufficient to a sufficient Being for the good which the former cannot otherwise obtain, and which the latter only can supply; and as that supply is dependent upon prayer, and in the nature of the thing consequent, prayer can in no good sense be said to be the instrument of supplying our wants, or fitting us for their supply, except relatively, as a mere condition appointed by the Donor.
If we must inquire into the reason of the appointment of prayer, and it can scarcely be considered as a purely arbitrary institution, that reason seems to be, the preservation in the minds of men of a solemn and impressive sense of God’s agency in the world, and the dependence of all creatures upon him. Perfectly pure and glorified beings, no longer in a state of probation, and therefore exposed to no temptations, may not need this institution; but men in their fallen state are constantly prone to forget God; to rest in the agency of second causes; and to build upon a sufficiency in themselves. This is at once a denial to God of the glory which he rightly claims, and a destructive delusion to creatures, who, in forsaking God as the object of their constant affiance, trust but in broken reeds, and attempt to drink from “broken cisterns which can hold no water.” It is then equally in mercy to us, as in respect to his own honour and acknowledgment, that the divine Being has suspended so many of his blessings, and those of the highest necessity to us, upon the exercise of prayer; an act which acknowledges his uncontrollable agency; and the dependence of all creatures upon him; our insufficiency, and his fulness; and lays the foundation of that habit of gratitude and thanksgiving which is at once so meliorating to our own feelings, and so conducive to a cheerful obedience to the will of God. And if this reason for the injunction of prayer is no where in Scripture stated in so many words, it is a principle uniformly supposed as the foundation of the whole scheme of religion which they have revealed.
To this duty objections have been sometimes offered, at which it may be well at least to glance. One has been grounded upon a supposed predestination of all things which come to pass; and the argument is, that as this established predetermination of all things cannot be altered, prayer, which supposes that God will depart from it, is vain and useless. The answer which a pious predestinarian would give to this objection is, that the argument drawn from the predestination of God lies with the same force against every other human effort, as against prayer; and that as God’s predetermination to give food to man does not render the cultivation of the earth useless and impertinent, so neither does the predestination of things shut out the necessity and efficacy of prayer. It would also be urged, that God has ordained the means as well as the end; and although he is an unchangeable Being, it is a part of the unchangeable system which he has established, that prayer shall be heard and accepted. Those who have not these views of predestination will answer the objection differently; for if the premises of such a predestination as is assumed by the objection, and conceded in the answer, be allowed, the answer is unsatisfactory. The Scriptures represent God, for instance, as purposing to inflict a judgment upon an individual or a nation, which purpose is often changed by prayer.
In this case either God’s purpose must be denied, and then his threatenings are reduced to words without meaning; or the purpose must be allowed; in which case either prayer breaks in upon predestination, if understood absolutely, or it is vain and useless. To the objection so drawn out it is clear that no answer is given by saying that the means as well as the end are predestinated, since prayer in such cases is not a means to the end, but an instrument of thwarting it; or is a means to one end in opposition to another end, which, if equally predestinated with the same absoluteness, is a contradiction. The true answer is, that although God has absolutely predetermined some things, there are others which respect his government of free and accountable agents, which he has but conditionally predetermined. The true immutability of God consists, not in his adherence to his purposes, but in his never changing the principles of his administration; and he may therefore, in perfect accordance with his preordination of things, and the immutability of his nature, purpose to do, under certain conditions dependent upon the free agency of man, what he will not do under others; and for this reason, that an immutable adherence to the principles of a wise, just, and gracious government requires it.
Prayer is in Scripture made one of these conditions; and if God has established it as one of the principles of his moral government to accept prayer, in every case in which he has given us authority to ask, he has not, we may be assured, entangled his actual government of the world with the bonds of such an eternal predestination of particular events, as either to reduce prayer to a mere form of words, or not to be able himself, consistently with his decrees, to answer it, whenever it is encouraged by his express engagements.
A second objection is, that as God is infinitely wise and good, his wisdom and justice will lead him to bestow “whatever is fit for us without praying; and if any thing be not fit for us, we cannot obtain it by praying.” To this Dr. Paley very well replies, “that it may be agreeable to perfect wisdom to grant that to our prayers which it would not have been agreeable to the same wisdom to have given us without praying for.” This, independent of the question of the authority of the Scriptures which explicitly enjoin prayer, is the best answer which can be given to the objection; and it is no small confirmation of it, that it is obvious to every reflecting man, that for God to withhold favours till asked for, “tends,” as the same writer observes, “to encourage devotion among his rational creatures, and to keep up and circulate a knowledge and sense of their dependency upon him.”
But it is urged, “God will always do what is best from the moral perfection of his nature, whether we pray or not.” This objection, however, supposes that there is but one mode of acting for the best, and that the divine will is necessarily determined to that mode only; “both which positions,” says Paley, “presume a knowledge of universal nature, much beyond what we are capable of attaining.” It is, indeed, a very unsatisfactory mode of speaking, to say, God will always do what is best; since we can conceive him capable in all cases of doing what is still better for the creature, and also that the creature is capable of receiving more and more from his infinite fulness for ever. All that can be rationally meant by such a phrase is, that, in the circumstances of the case, God will always do what is most consistent with his own wisdom, holiness, and goodness; but then the disposition to pray, and the act of praying, add a new circumstance to every case, and often bring many other new circumstances along with them. It supposes humility, contrition, and trust, on the part of the creature; and an acknowledgment of the power and compassion of God, and of the merit of the atonement of Christ: all which are manifestly new positions, so to speak, of the circumstances of the creature, which, upon the very principle of the objection, rationally understood, must be taken into consideration.
But if the efficacy of prayer as to ourselves be granted, its influence upon the case of others is said to be more difficult to conceive. This may be allowed without at all affecting the duty. Those who bow to the authority of the Scriptures will see, that the duty of praying for ourselves and for others rests upon the same divine appointment; and to those who ask for the reason of such intercession in behalf of others, it is sufficient to reply, that the efficacy of prayer being established in one case, there is the same reason to conclude that our prayers may benefit others, as any other effort we may use. It can only be by divine appointment that one creature is made dependent upon another for any advantage, since it was doubtless in the power of the Creator to have rendered each independent of all but himself. Whatever reason, therefore, might lead him to connect and interweave the interests of one man with the benevolence of another, will be the leading reason for that kind of mutual dependence which is implied in the benefit of mutual prayer. Were it only that a previous sympathy, charity, and good will, are implied in the duty, and must, indeed, be cultivated in order to it, and be strengthened by it, the wisdom and benevolence of the institution would, it is presumed, be apparent to every well constituted mind. That all prayer for others must proceed upon a less perfect knowledge of them than we have of ourselves, is certain; that all our petitions must be, even in our own mind, more conditional than those which respect ourselves, though many of these must be subjected to the principles of a general administration, which we but partially apprehend; and that all spiritual influences upon others, when they are subject to our prayers, will be understood by us as liable to the control of their free agency, must also be conceded; and, therefore, when others are concerned, our prayers may often be partially or wholly fruitless. He who believes the Scriptures will, however, be encouraged by the declaration that “the effectual fervent prayer of a righteous man,” for his fellow creatures, “availeth much;” and he who demands something beyond mere authoritative declaration, as he cannot deny that prayer is one of those instruments by which another may be benefited, must acknowledge that, like the giving of counsel, it may be of great utility in some cases, although it should fail in others; and that as no man can tell how much good counsel may influence another, or in many cases say whether it has ultimately failed or not, so it is with prayer. It is a part of the divine plan, as revealed in his word, to give many blessings to man independent of his own prayers, leaving the subsequent improvement of them to himself. They are given in honour of the intercession of Christ, man’s great “Advocate;” and they are given, subordinately, in acceptance of the prayers of Christ’s church, and of righteous individuals. And when many or few devout individuals become thus the instruments of good to communities, or to whole nations, there is no greater mystery in this than in the obvious fact, that the happiness or misery of large masses of mankind is often greatly affected by the wisdom or the errors, the skill or the incompetence, the good or the bad conduct, of a few persons, and often of one.
Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Psa 10:4 .\par In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies for the redemption of the firstborn, or for purification from pollution; in a word, the people came thither from all parts to discharge their vows and to perform their devotions, not only on great and solemn days, but also on ordinary days; but nothing of this was performed without prayer, 1Ch 23:30 Neh 11:17 Luk 1:10 . Compare also 1Ki 8:22, and the Psalms of David for temple worship.\par Pious men were accustomed to pray thrice in the day, at fixed hours, Psa 55:7 Dan 6:10 . See HOURS. Social, family, and secret prayer were all habitual with Bible saints; as well as brief ejaculations in the midst of their ordinary business, Neh 2:4 . No uniform posture in prayer is enjoined in the Bible; standing with the hands outspread, 1Ki 8.22, bowing the head, Gen 24:26, kneeling, Luk 22:41, and prostration on the ground, Mat 26:39, were all practiced. Prayer should be offered with submission to God’s will, fervently, perseveringly, and with a confiding reliance on God in Christ; it should be accompanied by humble confession and hearty thanksgiving, and with supplications for all living men, as well as for our friends and those nearest to us. Habitual prayer to God is duty enjoined upon us by sound reason and by right affections; and he who lives without it thereby reveals the atheism of his heart. God requires all men thus to worship him, Eze 36:37 Mat 7:1-11 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," Psa 34:6 .\par False and formed religion makes a merit of its prayers, as though "much speaking" and "vain repetitions" could atone for heartlessness. Hypocrites also are wont to pray chiefly that they may have praise of men. These sins Christ reproves in Mat 6:5-15, and gives to his disciples the form of the Lord’s prayer as a beautiful model. In Zep 6:18 1Th 5:17 1Ti 2:8, Paul directs that believers should pray in all places and at all times, lifting up pure hands towards heaven, and blessing God for all things, whether in eating, drinking, or what ever they do; and that every thing be done to the glory of God, 1Co 10:31 . In a word, our Savior has recommended to us to pray without ceasing, Luk 18:1 21:36.\par
Prayer. The object of this article will be to touch briefly on --
i. The doctrine of Scripture as to the nature and efficacy of prayer;
ii. Its directions as to time, place and manner of prayer;
iii. Its types and examples of prayer.
1. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief, that he is master of his own destiny, and need pray for no external blessing.
Now, Scripture, while, by the doctrine of spiritual influence, it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery, which depends on the nature of God. It places it clearly before us, and emphasizes, most strongly, those doctrines on which the difficulty turns. Yet, while this is so, on the other hand, the instinct of prayer is solemnly sanctioned and enforced on every page. Not only is its subjective effect asserted, but its real objective efficacy, as a means appointed by God for obtaining blessing, is both implied and expressed in the plainest terms. Thus, as usual in the case of such mysteries, the two apparently opposite truths are emphasized, because they are needful: to man’s conception of his relation to God; their reconcilement is not, perhaps cannot be, fully revealed.
For, in fact, it is involved in that inscrutable mystery, which attends on the conception of any free action of man as necessary for the working out of the general laws of God’s unchangeable will. At the same time, it is clearly implied that such a reconcilement exists, and that all the apparently isolated and independent exertions of man’s spirit in prayer are, in some way, perfectly subordinated to the one supreme will of God, so as to form a part of his scheme of providence. It is also implied that the key to the mystery lies in the fact of man’s spiritual unity with God in Christ, and of the consequent gift of the Holy Spirit.
So, also, is it said of the spiritual influence of the Holy Ghost on each individual mind that while, "we know not what to pray for, ’the indwelling’ Spirit makes intercession for the saints, according to the will of God." Rom 8:26-27. Here, as probably in still other cases, the action of the Holy Spirit on the soul is to free agents, what the laws of nature are to things inanimate, and is the power which harmonizes free individual action with the universal will of God.
2. There are no directions, as to prayer, given in the Mosaic law: the duty is rather taken for granted, as an adjunct to sacrifice, than enforced or elaborated. It is hardly conceivable that, even from the beginning, public prayer did not follow every public sacrifice. Such a practice is alluded to in Luk 1:10, as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking form. Deu 26:12-15.
In later times, it certainly grew into a regular service both in the Temple and in the synagogue. But, besides this public prayer, it was the custom of all at Jerusalem to go up to the Temple, at regular hours if possible, for private prayer, see Luk 18:10; Act 3:1, and those who were absent were wont to "open their windows toward Jerusalem," and pray "toward" the place of God’s presence. 1Ki 8:46-49; Psa 5:7; Psa 28:2; Psa 138:2; Dan 6:10.
The regular hours of prayer seem to have been three, (see Psa 55:17; Dan 6:10,)
a. "the evening," that is the ninth hour, Act 3:1; Act 10:3, the hour of the evening sacrifice, Dan 9:21;
b. The "morning," that is, the third hour, Act 2:15, that of the morning sacrifice;
c. And the sixth hour, or "noonday."
"Grace before meat" would seem to have been a common practice. Mat 15:36; Act 27:35. The posture of prayer among the Jews seems to have been:
a. Most often standing, 1Sa 1:26; Mat 6:5; Mar 11:25; Luk 18:11,
b. Unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling, 1Ki 8:54, compare 2Ch 6:13; Ezr 9:5; Psa 95:8; Dan 6:10,
or prostration. Jos 7:6; 1Ki 18:42; Neh 8:6.
3. The only form of prayer given for perpetual use in the Old Testament is the one in Deu 26:5-15, connected with the offering of tithes and first-fruits, and containing, in simple form , the important elements of prayer, acknowledgment of God’s mercy, self-dedication and prayer for future blessing. To this may, perhaps, be added the threefold blessing of Num 6:24-26, couched as it is in a precatory form, and the short prayer of Moses, Num 10:35-36, at the moving and resting of the cloud, the former of which was the germ of the 68th Psalm. Psalms 68.
But of the prayers recorded in the Old Testament, the two most remarkable are
a. Those of Solomon at the dedication of the Temple, 1Ki 8:23-58, and
b. Of Joshua, the high priest, and his colleagues, after the captivity. Neh 9:5-38.
It appears from the question of the disciples in Luk 11:1, and from Jewish tradition, that the chief teachers of the day gave special forms of prayer to their disciples as the badge of their discipleship and the best fruits of their learning.
All Christian prayer is, of course,
a. Based on the Lord’s Prayer;
b. But its spirit is also guided by that of his prayer in Gethsemane,
c. And of the prayer recorded by St. John, Joh 17:1, the beginning of Christ’s great work of intercession. The influence of these prayers is more distinctly traced in the prayers contained in the Epistles, Rom 16:25-27; Eph 3:14-21; Phm 1:3-11; Col 1:9-15; Heb 13:20-21; 1Pe 5:10-11; etc., than in those recorded in the Acts. The public prayer, probably, in the first instance, took much of its form and style from the prayers of the synagogues. In the record on prayer accepted and granted by God, we observe, as always, a special adaptation to the period of his dispensation to which they belong.
In the patriarchal period, they have the simple and childlike tone of domestic application for the ordinary and apparently trivial incidents of domestic life. In the Mosaic period, they assume a more solemn tone and a national bearing, chiefly that of direct intercession for the chosen people. More rarely are they for individuals. A special class are those which precede and refer to the exercise of miraculous power. In the New , they have a more directly spiritual hearing. It would seem the intention of Holy Scripture to encourage all prayer, more especially intercession, in all relations and for all righteous objects.
(1)
(2)
The name Enos embodies the Sethites’ sense of human frailty urging them to prayer, in contrast to the Cainites’ self sufficient "pride of countenance" which keeps sinners from seeking God (Psa 10:4). While the Cainites by building a city and inventing arts were founding the kingdom of this world, the Sethites by united calling upon Jehovah constituted the first church, and laid the foundation of the kingdom of God. The name of God is His whole self manifestation in relation to man. On this revealed divine character of grace and power believers fasten their prayers (Psa 119:49; Pro 18:10). The sceptic’s objections to prayer are:
(1) The immutability of nature’s general laws. But nature is only another name for the will of God; that will provides for answers to prayer in harmony with the general scheme of His government of the world. There are higher laws than those observed in the material world; the latter are subordinate to the former.
(2) God’s predestinating power, wisdom and love make prayer useless and needless. But man is made a free moral agent; and God who predestines the blessing predestines prayer as the means to that end (Mat 24:20).
Prayer produces and strengthens in the mind conscious dependence on God, faith, and love, the state for receiving and appreciating God’s blessing ordained in answer to prayer. Moreover prayer does not supersede work; praying and working are complementary of each other (Neh 4:9). Our weakness drives us to cast ourselves on God’s fatherly love, providence, and power. Our cf6 "Father knoweth what things we have need of before we ask Him"; "we know not what things we should pray for as we ought" (Mat 6:8; Rom 8:26). Yet "the Spirit helpeth our infirmities," and Jesus teaches us by the Lord’s prayer how to pray (Luke 11). Nor is the blessing merely subjective; but we may pray for particular blessings, temporal and spiritual, in submission to God’s will, for ourselves. cf6 "Thy will be done," (Mat 6:10) and "if we ask anything according to His will" (1Jn 5:14-15), is the limitation. Every truly believing prayer contains this limitation. God then grants either the petition or something better than it, so that no true prayer is lost (2Co 12:7-10; Luk 22:42; Heb 5:7).
Also "intercessions" for others (the effect of which cannot be merely subjective) are enjoined (1Ti 2:1). God promises blessings in answer to prayer, as the indispensable condition of the gift (Mat 7:7-8). Examples confirm the command to pray. None prayed so often as Jesus; early in the morning "a great while before day" (Mar 1:35), "all the night" (Luk 6:12), in Gethsemane with an "agony" that drew from Him "sweat as it were great drops of blood falling to the ground" (Luk 22:44); "when He was being baptized, and praying, the heaven was opened" (Luk 3:21); "as He prayed" He was transfigured (Luk 9:29); "as He was praying in a certain place" (Luk 11:1) one disciple struck by His prayer said, "Lord teach us to pray as John also taught his disciples" (Luk 11:1) (an interesting fact here only recorded). Above all, the intercession in John 17, His beginning of advocacy with the Father for us; an example of the highest and holiest spiritual communion.
The Holy Spirit in believers "maketh intercession for the saints according to the will of God." "He that searcheth the hearts knoweth what is the mind of the Spirit," and so casts off all that is imperfect and mistaken in our prayers, and answer s the Spirit who speaks in them what we would express aright but cannot (Rom 8:26-27; Rom 8:34). Then our Intercessor at God’s right hand presents out prayers, accepted on the ground of His merits and blood (Joh 14:13; Joh 15:16; Joh 16:23-27). Thus God incarnate in the God-man Christ reconciles God’s universal laws, i.e. His will, with our individual freedom, and His predestination with our prayers. Prayer is presupposed as the adjunct of sacrifice, from the beginning (Gen 4:4). Jacob’s wrestling with the divine Angel and prayer, in Genesis 32, is the first full description of prayer; compare the inspired continent on it, Hos 12:3-6. But Abraham’s intercession for Sodom (Genesis 18), and Isaac’s, preceded (Gen 24:63 margin).
Moses’ law prescribes sacrifice, and takes for granted prayer (except the express direction for prayer, Deu 26:12-15) in connection with it and the sanctuary, as both help us to realize God’s presence; but especially as prayer needs a propitiation or atonement to rest on, such as the blood of the sacrifices symbolizes. The temple is "the house of prayer" (Isa 56:7). He that hears player (Psa 65:2) three manifested Himself. Toward it the prayer of the nation, and of individuals, however distant, was directed (1Ki 8:30; 1Ki 8:35; 1Ki 8:38; 1Ki 8:46-49; Dan 6:10; Psa 5:7; Psa 28:2; Psa 138:2). Men used to go to the temple at regular hours for private prayer (Luk 18:10; Act 3:1). Prayer apparently accompanied all offerings, as did the incense its symbol (Psa 141:2; Rev 8:3-4; Luk 1:10; Deu 26:12-15, where a form of prayer is prescribed).
The housetop and mountain were chosen places for prayer, raised above the world. The threefold Aaronic blessing (Num 6:24-26), and Moses’ prayer at the moving (expanded in Psalm 68) and resting of the ark (Num 10:35-36), are other forms of prayer in the Mosaic legislation. The regular times of prayer were the third (morning sacrifice), sixth, and ninth hours (evening sacrifice); Psa 55:17; Dan 6:10; Dan 9:21; Act 3:1; Act 10:3; Act 2:15. "Seven times a day" (Psa 119:164), i.e. continually, seven being the number for perfection; compare Psa 119:147-148, by night. Grace was said before meals (Mat 15:36; Act 27:35).
Posture. Standing: 1Sa 1:26; Mat 6:5; Mar 11:25; Luk 18:11. Kneeling, in humiliation: 1Ki 8:54; 2Ch 6:13; Ezr 9:5; Psa 95:6; Dan 6:10. Prostration: Jos 7:6; 1Ki 18:42; Neh 8:6. In the Christian church, kneeling only: (Act 7:60) Stephen, (Act 9:40) Peter, (Act 20:36; Act 21:5) Paul imitating Christ in Gethsemane. In post apostolic times, standing on the Lord’s day, and from Easter to Whitsunday, to commemorate His resurrection and ours with Him. The hands were lifted up, or spread out (Exo 9:33; Psa 28:2; Psa 134:2).
The spiritual songs in the Pentateuch (Exo 15:1-19; Num 21:17-18; Deuteronomy 32) and succeeding books (Judges 5; 1Sa 2:1-10; 1Sa 2:2 Samuel 22; 1Ki 8:23-53; Neh 9:5-38) abound in prayer accompanied with praise. The Psalms give inspired forms of prayer for public and private use. Hezekiah prayed in the spirit of the Psalms. The prophets contain many such prayers (Isaiah 12; 25; 26; Isa 37:14-20; Isa 38:9-20; Dan 9:3-23). The praise and the reading and expounding of the law constituted the service of the synagogue under the
THE LORD’S PRAYER, (Mat 6:9-13) couched in the plural, cf6 "when ye pray, say, Our Father ... give us ... forgive us ... lead us" shows that forms suit public joint prayer. cf6 "Thou when thou prayest, enter into thy closet ... shut thy door, pray to thy Father [which is] in secret" (Mat 6:6); in enjoining private prayer Christ gives no form. The Lord’s prayer is our model. The invocation is the plea on which the prayer is grounded, God’s revealed Fatherhood. Foremost stand the three petitions for hallowing God’s name, God’s kingdom coming, God’s will being done below as above; then our four needs, for bread for body and soul, for forgiveness producing a forgiving spirit in ourselves, or not being led into temptation, and for deliverance from evil. The petitions are seven the sacred number (Mat 6:5-13).
Prayer was the breath of the early church’s life (Act 2:42; Act 1:24-25; Act 4:24-30; Act 6:4; Act 6:6; Act 12:5; Act 13:2-3; Act 16:25; Act 20:36; Act 21:5). So in the epistles (Eph 4:14-21; Rom 1:9-10; Rom 16:25-27; Php 1:3-11; Col 1:9-15; Heb 13:20-21; 1Pe 5:10-11). "With one accord" is the keynote of Acts (Act 1:14; Act 2:1; Act 2:46; Act 4:24; Act 5:12). The kind of prayer in each dispensation corresponds to its character: simple, childlike, asking for the needs of the family, in the patriarchal dispensation (Gen 15:2-3; Gen 17:18; Gen 25:21; Gen 24:12-14; Gen 18:23-32, which however is a larger prayer, namely, for Sodom; Gen 20:7; Gen 20:17). In the Mosaic dispensation the range of prayer is wider and loftier, namely, intercession for the elect nation.
So Moses (Num 11:2; Num 12:13; Num 21:7); Samuel (1Sa 7:5; 1Sa 12:19; 1Sa 12:23); David (2Sa 24:17-18); Hezekiah (2Ki 19:15-19); Isaiah (Isa 19:4; 2Ch 32:20); Asa (2Ch 14:11); Jehoshaphat (2Ch 20:6-12); Daniel (Dan 9:20-21). Prayer for individuals is rarer: Hannah (1Sa 1:12), Hezekiah (2Ki 20:2), Samuel for Saul (1Sa 15:11; 1Sa 15:35). In the New Testament prayer is mainly for spiritual blessings: the church (Act 4:24-30), the apostles (Act 8:15), Cornelius (Act 10:4; Act 10:31), for Peter (Act 12:5), Paul (Act 16:25; 2Co 12:7-9); in connection with miraculous healings, etc., Peter for Tabitha (Act 9:40), the elders (Jas 5:14-16).
So in Old Testament Moses (Exo 8:12-30; Exo 15:25), Elijah (1Ki 17:20; 1Ki 18:36-37), Elisha (2Ki 4:33; 2Ki 6:17-18), Isaiah (2Ki 20:11). Intercessions, generally of prophets or priests, are the commonest prayer in the Old Testament. Besides those above, the man of God (1Ki 13:6), Nehemiah (Neh 1:6), Jeremiah (Jer 37:3; Jer 42:4), Job (Job 42:8). God’s acceptance of prayer is taken for granted (Job 33:26; Job 22:27), provided it be prayer of the righteous (Pro 15:8; Pro 15:29; Joh 9:31), "in an acceptable time" (Psa 69:13; Isa 49:8; Isa 61:2), in the present day of grace (2Co 6:2).
Confession of sin, and the pleading God’s past mercies as a ground of future mercies, characterize the seven (the perfect number) prayers given in full in the Old Testament: of David (2Sa 7:18; 2Sa 7:29), Solomon (2 Chronicles 6), Hezekiah (2 Kings 19), Jeremiah (Jer 32:16), Daniel (Dan 9:3), Nehemiah (Nehemiah 1; Nehemiah 9). In the New Testament Christ in the body at God’s right hand "for us" is the object toward which faith looks, as formerly the Israelite’s face was toward the temple. He endorses our prayers so that they find acceptance with God. Intercessions now should embrace the whole human brotherhood (Mat 5:44; Mat 9:38; 1Ti 2:2; 1Ti 2:8).
Requirements in prayer. Spiritual worship, in spirit and truth, not mere form (Mat 6:6; Joh 6:24; 1Co 14:15). No secret iniquity must be cherished (Psa 66:18; Pro 15:29; Pro 28:9; Jas 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 (Jas 1:6; Jer 29:13; Mar 11:24-25; Mat 21:22), not forgiving another, setting up idols in the heart (Eze 14:3). Doing His will, and asking according to His will, are the conditions of acceptable prayer (1Jn 3:22; 1Jn 5:14-15; Jas 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 (
(2) Cry.
(3) Prayer "set in order" ("direct,"
(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).
Twelve Hebrew words have been rendered by the English word ’pray’ in the O.T. Two are interjections, namely, ana (
In Job 22:27; Job 33:26, the word atar (
This has been described as ’the intercourse of a dependent one with God.’ It may take the form of communion in one brought nigh, or it may be the making requests for oneself or for others. There are twelve different words used for prayer in the O.T., and eight in the N.T., with various shades of meaning, as there are in English: ’asking, begging, beseeching,’ etc. In the synoptic Gospels the word used in connection with Christ is that most commonly employed for "praying," but in John’s gospel the word is that generally rendered, ’ask’ or, ’demand.’ The change is explained by the different aspect in which the Lord is presented in John.
God hears and encourages prayer. A cry to God is the mark of a soul truly turning to Him: "Behold, he prayeth," was said of Saul of Tarsus. Act 9:11. To the saints it is said, "Pray without ceasing;" "ask and ye shall receive." "If we ask anything according to his will he heareth us, and . . . . we know that we have the petitions." "All things whatsoever ye shall ask in prayer believing ye shall receive." "Whatsoever ye shall ask the Father in my name, he will give it you." The disciples as left here, representative of Christ and charged with His interests, were to ask in His name; and the same is true in principle as regards believers now. Mar 11:24; Joh 14:13; Joh 15:16; Joh 16:23; Joh 16:26; Jas 1:5-7; 1Jn 5:14-15. Christians are exhorted to make known all their petitions, or requests, to God, and having done so, the peace of God shall keep their hearts and minds. Php 4:6-7. This is their wondrous privilege: they have addressed God, and in peace they leave it with Him to grant their petitions or not.
The above passages demonstrate that to receive what is prayed for, requests must be in faith, they must be according to the light of God’s will, and hence made in the name of the Lord Jesus. While prayer is always to God, it is suggested that requests would naturally be made to the Father in respect of all that tends to the promotion of Christ in believers, as well as in things referring to their discipline in the pathway here. On the other hand prayer would be made to the Lord in relation to that over which He is set as administrator, such as the service of the gospel, the saints, the house of God, etc.
The attitudes in prayer which are recorded are: ’standing,’ 1Sa 1:26; Mar 11:25; ’kneeling,’ Dan 6:10; Luk 22:41; and ’falling down,’ Deu 9:25; Jos 7:6.
The act of offering reverent petitions, especially to God
GOD The Father Knowing What You Need Before You Ask
Mat_6:5-8.
How Not To Pray
Mat_6:5; Mat_6:7-8.
How To Pray
Mat_6:6; Mat_6:9-13; Mar_11:25; Jam_1:5-6.
Pouring Out Your Heart Before GOD
Psa_62:7-8.
Praying Continually
Mat_26:41; Mar_14:38; Luk_18:1; Luk_21:34-36; Luk_22:40; Luk_22:46; Rom_12:10-12; Eph_6:18; Php_4:6; 1Th_5:17; 1Ti_2:8.
Praying For Others
Mat_5:43-44; Luk_6:27-28; Eph_6:18; 1Ti_2:1-3; Jam_5:14-16; 1Jn_5:16.
Praying For The Peace Of Jerusalem
Psa_122:6.
Praying In The Holy Spirit
Jud_1:20.
The LORD Hearing Prayers
2Ch_7:12; Psa_6:9; Psa_65:1-2; Psa_66:20; Psa_86:6-7; Psa_99:6.
The Prayer Of A Righteous Man
Jam_5:16.
The Prayer Of Faith
Jam_5:15.
The Prayer Of The Upright
Pro_15:8.
The Reward For Praying
1Ki_8:28-45; 2Ch_6:19-40; 2Ch_7:12-14; Mat_7:7-11; Mat_21:21-22; Luk_11:8-13; Joh_14:9-14; Joh_15:9-16; Joh_16:22-26; Jam_1:5; Jam_5:14-16; 1Jn_5:13-15.
Those That Pray To A GOD That Cannot Save
Isa_45:20.
The Spirit Helps You Pray
Rom_8:26-28.
Whose Prayer Shall Be An Abomination
Pro_28:9.
Whose Prayer The LORD Does Not Hear
Isa_1:10-15.
Whose Prayer The LORD Hears
Job_33:19-26; Psa_91:9-15; Pro_15:29; 1Pe_3:12.
PRAYER.—For the Christian what is said in the Gospels is absolute as to the duty of prayer for himself and for others; but he need not fear that in fulfilling this duty he is doing what reason cannot approve. It does not fall within the scope of this article to attempt to find a scientific basis for prayer; nor need more be said about the reasonableness of prayer than to point out two considerations: (1) The practice of countless races of mankind throughout countless generations is not likely to be based upon a complete delusion. Untold millions of human beings, including a majority of the most gifted and enlightened, have prayed and continue to pray, because they believe that experience has taught them that prayer is efficacious. (2) We have been placed in a world that is full of good things which are suitable to our needs. Yet it is certain that the world is so ordered that very few of these good things can be enjoyed by us, unless we take the trouble to appropriate them. There is, therefore, nothing unreasonable in believing that the world has been so ordered that some of the blessings which are within our reach cannot be enjoyed unless we pray for them. In the laws which govern the Universe, provision has certainly been made for the operation of men’s wills and activities. Consequently there is nothing illogical or unscientific in believing that in those laws provision has been made for the operation of men’s prayers. The cases are not completely parallel, because demonstration is possible in the one case but not in the other; for the connexion between work and its results can be proved, while the connexion between prayer and its results cannot, for the obvious reason that faith is an essential condition of prayer, and proof would destroy faith. Nevertheless, the analogy between the two cases is sufficiently complete to show that there is no necessary antagonism between knowledge of the reign of law and belief in the efficacy of prayer.
In discussing the subject of prayer in reference to Christ and the Gospels, we may consider these topics: (1) the words used to express the idea of prayer; (2) places and times of prayer; (3) attitude in prayer; (4) Christ’s example; (5) Christ’s doctrine.
1. There are a few words for ‘prayer’ in the NT which are not found in the Gospels:
Not much is said in the Gospels about times of prayer; but we read of Christ rising up before daylight and going to a desert spot to pray (Mar 1:35), and of His continuing all night in prayer before the choosing of the twelve Apostles (Luk 6:12). The evening before His arrest is another recorded instance.
3. The common attitude in prayer among the Jews was standing; and this our Lord assumes in His teaching (Mat 6:5, Mar 11:25, Luk 18:11; Luk 18:13). But He Himself knelt in the garden (Luk 22:41): and it was perhaps in consequence of His example on that occasion that in the NT the first Christians are always represented as kneeling. Outside the Gospels no other posture for prayer is mentioned.
4. Christ’s example.—Much more important than terminology, or the mention of places, times, and postures for prayer, is the fact that Jesus Christ, by His own example, has taught us the duty of prayer. Not that we need suppose that He prayed merely in order to set us an example: prayer was one of those things which became Him, in order that He might ‘fulfil all righteousness’ (Mat 3:15). But example, as set by Him, is of the very strongest. If in such a life as His there was not only room but need for prayer, much more must there be room and need in such lives as ours. Nor were His prayers always prayers for others. In most cases we are not told why or for what He prayed: this we have to gather from the context. On one great occasion, in the garden, just before His Passion, we know that He prayed for Himself (Mat 26:39, Mar 14:35, Luk 22:41). An hour or two before this, just after the Supper, we know that He prayed for His disciples (Joh 17:6-19) and for the whole Church (Joh 17:20-26); and a few hours later He prayed for those who nailed Him to the Cross (Luk 23:34, a verse which is historically true, whether St. Luke wrote it or not). Moreover, He has left us an example of intercession, not merely for groups of persons, large and small, but also for an individual. He assured St. Peter, ‘I made supplication for thee, that thy faith fail not’ (Luk 22:32).
It should be noticed that the instances of Christ’s praying which are recorded in the Gospels are found just before or just after leading events in the Lord’s life; also that the majority of them are given us by St. Luke, whose Gospel is sometimes called ‘the Gospel of Prayer.’ There are, indeed, three recorded instances of His praying which are omitted by St. Luke. St. Mark (Mar 1:35) mentions His retirement for prayer after healing multitudes at Capernaum, where St. Luke (Luk 4:42) mentions only the retirement. Both St. Mark (Luk 6:46) and St. Matthew (Mat 14:23) record His retirement for prayer after the feeding of the 5000, where St. Luke (Mat 9:17) omits both retirement and prayer. And St. John (Joh 12:27-28) tells of His prayer when certain Greeks were brought to Him, where St. Luke omits the whole incident. As we might expect, the prayer for Himself in the garden of Gethsemane is recorded by all three Synoptists (Mat 26:39, Mar 14:35, Luk 22:41). Nothing in the Gospels is stronger evidence of the reality of our Lord’s humanity than that prayer, and it evidently established itself firmly in the earliest traditions respecting Him. But there are seven instances in which St. Luke is alone in relating that Jesus prayed: at His baptism (Luk 3:21); before His first collision with the Jewish hierarchy (Luk 5:16); before choosing the Twelve (Luk 6:12); before the first prediction of His Passion (Luk 9:18); at His Transfiguration (Luk 9:29); before teaching the Lord’s Prayer (Luk 11:1); and on the Cross (Luk 23:34; Luk 23:46).
There are three other cases where prayer on the part of Christ seems to be implied, although it is not expressly stated. He looked up to heaven before breaking the bread at the feeding of the 5000 (Mat 14:19, Mar 6:41, Luk 9:16). So also, before healing the deaf man who had an impediment in his speech, Jesus looked up to heaven and sighed (Mar 7:34). Still more clearly, before raising Lazarus, Jesus lifted up His eyes, and said, Father, I thank thee that thou heardest me (Joh 11:41). We venture to count all three of these as occasions on which Jesus prayed.
This gives us, in all, fourteen instances: two in all three Gospels, one in Matthew and Mark, two in Mark alone, two in John alone, and seven in Luke alone. They cover the whole of Christ’s public life from His baptism to the moment of His death, and show His dependence upon His Father for help and strength and refreshment. To say with Victor of Antioch (Swete on Mar 1:35), that Christ prayed
5. Christ’s doctrine.—In addition to His weighty example as to the duty and blessedness of prayer, we have Christ’s frequent sayings on the subject. That men ‘ought always to pray and not to faint’ was evidently a marked feature in His teaching, and it appears in three different forms: (1) On two occasions, apparently, once spontaneously (Mat 6:5-15), and once at the request of a disciple (Luk 11:14), Christ gave His followers a definite form of prayer. If, however, as some think, there was only one occasion on which this was done, then St. Luke rather than St. Matthew gives the historic setting. (2) He devoted certain parables to the subject. (3) He uttered a variety of sayings, enforcing and completing the teaching of the parables.
(1) The Lord’s Prayer is the subject of separate articles, to which the reader is referred.
(2) There are five parables, three of which bear directly and two indirectly on the subject of prayer. Two, both of them in St. Luke only, teach that prayer must be importunate and persevering. These are the Friend at Midnight (Luk 11:5-8), which follows the giving of the Lord’s Prayer, and the Unjust Judge (Luk 18:1-8). So far as the two parables differ, the former teaches that prayer is never out of season, the latter that it is sure to bring a blessing and not a curse. But we must beware of supposing that either parable teaches that by constant prayer we at last overcome God’s unwillingness. The argument in both parables is a fortiori, and is strongest in the second. ‘If an unrighteous judge would yield to the importunity of an unknown widow, who came and spoke to him at intervals, much more will a righteous God be ready to reward the perseverance of His own elect, who cry to Him day and night.’ God’s desire to help is always present; by perseverance in prayer we appropriate it. In the helpful illustration of the anchored ship, pointed out by Clement of Alexandria (Strom. iv. 23), the sailors who pull the rope seem to draw the anchor to the ship; in reality they draw the ship to the anchor.
The parable of the Pharisee and the Publican, which also is preserved by St. Luke alone, and is placed by him immediately after that of the Unjust Judge, teaches the frame of mind in which God must be approached in prayer, viz. a deep sense, not only of need (as in the other two parables), but of unworthiness. Before Him we have no claim to merit, no ground for self-congratulation. The parable indicates that downcast eyes and beating of the breast are natural accompaniments of a penitent’s prayer. Less directly, and apart from its main purpose, the parable of the Prodigal Son teaches a similar lesson. The lost son’s prayer, as planned before his return and as actually uttered, is touching in its humility.
In both these cases, the Publican and the Prodigal, the chief thing prayed for is forgiveness, as must constantly be the case with sinful man. And there is yet another parable which teaches what is requisite, if this most necessary of all prayers is to be rightly offered: the sinner himself must have a forgiving spirit. The Unmerciful Servant (Mat 18:21-35) by asking for forgiveness for himself thereby bound himself to be forgiving to his fellows. His refusal to recognize this obligation became fatal to his own forgiveness. The great truth, that one who asks to be forgiven must be ready to forgive, had been clearly seen by the more spiritual among the Jews. There is a striking anticipation of Christ’s teaching in Sir 28:2-5.
(3) Besides the parables, there are frequent sayings of Christ on the subject of prayer, and these are found in all four Gospels. The necessity of a forgiving spirit is repeated in Mat 6:14-15 and Mar 11:25, with obvious reference to the Lord’s Prayer. Two other things are stated as necessary accompaniments of prayer: watchfulness (Mar 13:33; Mar 14:38, Mat 26:41) and faith (Mar 11:24, Mat 21:22). This last is specially emphasized, as being the test of reality and the condition of success. It is the result of the human will being brought into complete union with the will of God, producing absolute trust in the fulfilment of His promises. And we may be all the more sure of success in our prayers if others join with us in making them (Mat 18:19). Prayers which are approved by many are more likely to be right. Desires in which we cannot ask others to join are likely to be selfish.
And there are two things specially to be avoided: parade (Mat 6:5-6; Mat 23:14, Mar 12:40, Luk 20:47) and prating (Mat 6:7). In the latter passage the ‘vain repetitions’ of Authorized Version and Revised Version NT 1881, OT 1885 is apt to mislead. The ‘bable’ of Tindale and the Genevan is perhaps better. Repetition of prayers, even in the same form of words, is encouraged by our Lord, both by precept (Luk 18:1-8) and by example (Mat 26:44). It is the mechanical repetition of a formula (1Ki 18:26), as if it were a magical charm, to compel the compliance of the Deity, that seems to be forbidden. Our petitions must have a worthy meaning, and we must think of the meaning.
Instruction is also given as to the right objects of prayer. We are to pray for spiritual progress (Luk 11:13) in ourselves, in others, and in the world at large. We are to pray that we ourselves may be delivered from temptation (Mat 6:13; Mat 26:41, Mar 14:38, Luk 11:4; Luk 22:40; Luk 22:46), and that evil may be cast out from others (Mat 17:21, Mar 9:29), and that missionaries for the conversion of the world may be multiplied (Mat 9:38, Luk 10:2). In our intercessions our enemies are to be specially included (Mat 5:44, Luk 6:28). About temporal blessings we are not to be over anxious; yet prayer for them is not merely allowed but enjoined (Mat 6:11, Luk 11:3); as also is prayer against temporal calamities (Mar 13:18, Mat 24:20). The prayer of the disciples for help in the storm was heard (Mat 8:26, Mar 4:39, Luk 8:24).
Parallels to some of the items of this teaching could be found in the OT. But there is one point with regard to the method of prayer which is absolutely new. Men had been taught to worship God and even to pray to Him as a Father: now they are told to pray to the Father in the name of the Son (Joh 16:23-24; Joh 16:26). Anything that can be rightly asked in Christ’s name will be granted (Joh 14:13-14); and there is no other limit. Any request which is consistent with His character and office, as represented by His name, may be made to His Father, with confidence that the prayer will be heard (Joh 15:7; Joh 15:16). The prayer of the sons of Zebedee for the right and left hand places in the Kingdom (Mat 20:21, Mar 10:37) was not of this character, and was not commended. Nor, for the same reason, were they allowed to pray for a special judgment on the inhospitable Samaritans (Luk 9:54-55). Both requests were made in spiritual ignorance. It confirms our trust in the historical fidelity of the Fourth Gospel, that this remarkable development in the teaching of Christ respecting prayer in His name occurs in the farewell discourses.
There is yet another particular which is absolutely new, viz. worship offered to Christ Himself as to a Divine person: and once more the clearest instances of this are in the Fourth Gospel. St. Matthew often, and St. Mark once, mention the fact that people ‘worshipped’ (
Literature.—Works on the reasonableness and the efficacy of prayer abound, but they are outside the sphere of this article. Handbooks of Biblical Theology give little help. In Bible Dictionaries the art. on ‘Prayer’ in Hastings, iv. p. 42 ff., should be consulted; also in Schaff-Herzog, iii. p. 1879, and in Herzog-Plitt, art. on ‘Gebet,’ some information will be found.
A. Plummer.
By: Cyrus Adler, M. H. Harris, Executive Committee of the Editorial Board., Judah David Eisenstein
Biblical Data:
From the earliest epochs recorded in the Bible profound distress or joyous exaltation found expression in prayer. However primitive the mode of worship, the individual is commonly depicted as petitioning or thanking the Divinity through prayer. Apart from the Psalter, which is a book of prayer within the Bible, the Pentateuch, the Prophets, and the Hagiographa are interspersed with prayers. At least one prayer is attributed to every great Biblical character from Hannah (I Sam. i. 10, ii. 1-10) to Hezekiah (II Kings xix. 15-19).
Individual Prayers.
These individual prayers are independent of ritual injunction or priestly regulation. They are voluntary and spontaneous. Abraham prays for the salvation of Sodom and for the healing of Abimelech (Gen. xviii. 23-33, xx. 17); Jacob, for deliverance when Esau is approaching (Gen. xxxii. 9-12); Eliezer, that God may prosper his master's mission. (Gen. xxiv. 12-14); Moses, on behalf of erring Israel (Ex. xxxii. 31, 32); Joshua, in the despair that follows the defeat at Ai (Josh. vii. 6-9); Samuel, when, Israel importunes him for a king (I Sam. xii. 23); David, when the duty of building the Temple is transmitted to his son (II Sam. vii. 18-29); Jonah, when in the belly of the great fish (Jonah ii. 1-9); Daniel, for Israel's restoration from exile (Dan. ix. 3-19); Ezra, on learning of his people's backsliding (Ezra ix. 6-15); Nehemiah, on hearing of their communal hardships (Neh. i. 4-11).
Communal Prayer.
The building of the Temple naturally invited public prayer. Indeed, the prayer ascribed to Solomon at its dedication (I Kings viii. 12-53) includes every form of prayer-adoration, thanksgiving, petition, and confession. But communal prayer—that is, liturgy—is hardly found prior to the separation of Israel and Judah. The first ritual prayers are found in Deuteronomy (xxvi. 5-10 and 13-15, the former to be recited on bringing the first-fruits to the Temple, the latter after giving tithes). In connection with the Atonement-sacrifice, Aaron the priest lays his hands upon the head of the goat and confesses over it "all the iniquities of the children of Israel" (Lev. xvi. 21). Some words of prayer probably accompanied most offerings and sacrifices, and, perhaps, the building of altars (Gen. xii. 8, xiii.4). Again, the injunction imposed upon Aaron and his sons to bless the children of Israel occurs in a specified prayer-formula—the threefold priestly blessing (Num. vi. 22-27).
Many portions of the Bible have been incorporated into the liturgy, though in their original places they are merely portions of narratives or collections of precepts. The most notable example is the Shema' (Deut. vi. 4-9). "Liturgy," then, is a term wider than "prayer."
Row of Tombstones in the Old Cemetery at Prague.(From Jerabek, "Der Alte Prager Juden Friedhof.")
A Corner of the Old Jewish Cemetery at Prague.(From Jerabek, "Der Alte Prager Juden Friedhof.")
It may be inferred that organized service was sufficiently well established in the days of the prophets of the eighth and seventh centuries to have drifted into conventionality (comp. Isa. i. 15, xxix. 13, Iviii. 5). That Daniel "kneeled upon his knees three times a day, and prayed, and gave thanks before his God" (vi. 10), and that Ps. lv. 17 speaks of prayer "evening and morning, and at noon," would indicate the institution of triple daily services, though I Chron. xxiii. 30 specifies only morning and evening. So, too, the mention of grace before and after meat in the New Testament (Matt. xv. 36; Acts xxvii. 37) leads to the inference that such a prayer became customary before the close of the Old Testament canon.
Mode of Worship.
As to the manner of worship, the chant is probably older than the spoken prayer (Ex. xv.), even as verse is older than prose. Later, the musical embellishments of the service became very elaborate. The significance of many of the musical terms in the Psalms is uncertain. The singers were a gild differentiated by gradations of importance (see I Chron. xvi., and note the reference to psaltery, harp, cymbal, and trumpet). Among those that returned to Jerusalem the "two hundred singing men and singing women" are separately specified (Ezra ii. 65). It was customary in prayer to turn toward the Temple at Jerusalem (I Kings viii. 38; II Chron. vi. 34; Dan. vi. 11); this attitude may even have been considered necessary to give validity to the prayer. The Israelites prayed both standing and kneeling. Fasting and weeping were not unusual accompaniments of petition and confession, and occasionally, in times of great distress, sackcloth and ashes were added, and even rending of the mantle and shaving of the head (Job i. 20).
The belief in the objective efficacy of prayer is never questioned in the Bible. The prayer of Moses removes the plague from Egypt (Ex. viii. 29, 31) and heals the leprosy of Miriam (Num. xii. 13, 14). Both Elijah and Elisha restore by prayer apparently lifeless children (I Kings xvii. 20; II Kings iv. 33); and prayer with fasting and repentance averts the decree of doom against Nineveh (Jonah iii.). Similar incidents abound throughout the Scriptures.
A. M. H. H.—In Rabbinical Literature:
The word "tefillah" is defined as "thought" and "hope" (comp. 
; Gen. xlviii. 11), as representing the means of reasoning and discriminating (Comp. 
; Ex. ix. 4) between good and evil. A tefillah consists of two parts: (1) Benedictions, or praises of God's greatness and goodness, and expressions of gratitude for benefits received; (2) petitions, of either a public or private character. A tefillah is called a "service of the heart." "Ye shall serve the Lord your God" (Ex. xxiii. 25) is understood as "Ye shall worship God in prayer." The Patriarchs were the first authors of prayers, and are credited with instituting those for the morning, afternoon, and evening (see Abudarham, "Ḥibbur Perush ha-Berakot weha-Tefillot," p. 8a, Venice, 1566). Moses was the author of the phrase, "a great God, a mighty, and a terrible" (Deut. x. 17), which was incorporated into the opening of the 'Amidah (Yer. Ber. vii. 3; Yoma 69b). David and Daniel prayed thrice daily (Ps. lv. 17; Dan. vi. 10).
Prayer Substituted for Sacrifice.
Praying was, however, of a devotional character and entirely voluntary during the time of the First Temple. The Davidic hymns sung by the Levites and the vows of repentance accompanying the sin-offerings were the only obligatory exercises, though, according to Maimonides, at least one prayer a day was obligatory from the time of Moses to Ezra ("Yad," Tefillah, i. 3). The regular daily prayers commenced after the destruction of the First Temple, when they replaced the sacrifices (Hos. xiv. 2: "render as bullocks the offering of our lips" [R. V.]). It appears, however, that in Talmudic times the prayers were not recited generally, except among the middle classes. R. Gamaliel exempted from prayer husbandmen and working men, who were represented by the readers of the congregation (R. H. 35a). The higher class, that is, the scholars, would not be disturbed in their studies, which they considered of superior importance to prayers. R. Judah recited his prayers only once in thirty days (ib.). R. Jeremiah, studying under R. Ze'era, was anxious to leave his study when the time for prayer arrived; and Ze'era quoted, "He that turneth away his ear from hearing the law, even his prayer shall be abomination" (Prov. xxviii. 9; Shab. 10a).
The Talmudists were so occupied with their studies that they could not concentrate their minds on the prayers, which they accordingly often read unconsciously. R Ḥiyya b. Ashi said, "Whosoever is not in a settled state of mind shall not pray." R. Eliezer exempted travelers from praying for three days after returning from a journey. R. Eleazar b. Azariah would exempt almost anybody, on the novel plea that the prophet Isaiah had called exiled Israel the "afflicted" and "drunken," and a drunkard must not pray (Isa. li. 21; 'Er. 65a). Raba, who observed R. Hamnuna lingering over his prayers, remarked, "They put aside everlasting life [the Law] and concern themselves with the temporal life [praying for maintenance]" (Shab. 10a). Prayers should not be considered as a set task, but as petitions to Omnipotence for mercy (Abot ii. 18).
Intermediary Angels: Cabalistic View.
The Jewish monotheistic theory would not permit of any intermediary between God and the prayers of devotees. R. Judah said, "An appeal to a mortal patron for relief depends on his servant's willingness to permit the applicant to enter; but appeals to the Almighty in time of trouble do not depend on the angel Michael or Gabriel; one need only call upon God." "Whosoever shall call on the name of the Lord shall be delivered" (Joel iii. 5 [A. V. ii. 32]; Yer. Ber. ix. 1). The cabalists, however, accepted the symbolic MeṬaṬron as the intermediary who records in the upper heaven man's prayers in order that they may be reviewed by the Almighty. In another version Sandelfon (=
The cabalists of a later period made direct appeals to the "mal'ake raḥamim" (angels of mercy), which practise was criticized as contrary to the Jewish faith. Traces of mediation are found in the Talmud: "Mountains and hills ask mercy for me! Heavens and earth . . . sun and moon . . . stars and constellations, pray for me" ('Ab. Zarah 17b); but these expressions are merely figures of speech.
Preparation and Posture
Page from the First Illustrated Printed Haggadah, Prague, 1526.(From the Sulzberger collection in the Jewish Theological Seminary of America, New York.)
Preparations, based on "Prepare to meet thy God, O Israel," were made before prayers (Amos iv. 12). The pious of ancient times occupied one hour in preparation for prayer (Ber. v. 1). Ezra's ordinance required scrupulous washing of the body immediately before prayer (Yer. Ber. iii. 4). One must be properly attired. Raba b. Huna put on red gaiters, another rabbi placed a mantle over his shoulders and reverently crossed his hands, "like a servant in the presence of his master" (Shab. 10a). The 'Amidah is recited standing (whence the term) and facing the Holy Land ("pray unto thee toward their land"; I Kings viii. 48). Those that live in Palestine "shall pray unto the Lord toward the city which thou hast chosen"; at Jerusalem the worshiper shall "spread forth his hands toward this house"; at the Temple, "before thine altar," the Holy of Holies (comp. I Kings viii. 31, 38, 44). Thus all Israel, at prayer, turn the face in the same direction (Yer. Ber. iv. 5).
One shall not mount a platform, but shall pray from a lowly position, for "Out of the depths have I cried unto thee, O Lord" (Ps. cxxx. 1). R. Eliezer b. Jacob said the worshiper (at 'Amidah) should keep his feet together, "straight," as do the angels (comp. Ezek. i. 7; Ber. 10b). He shall spread out and raise his hands toward the Holy King (Zohar, Balaḳ, 195b); he shall direct his eyes downward and his heart upward (Yeb. 105b). During a benediction he shall bow down, and then arise at the mention of God's name (Ber. 13a). The higher one's rank the more lowly should one's conduct be. Thus, the ordinary worshiper bows at the beginning and end of the 'Amidah and of Modim; the high priest bows at every benediction; but the king remains kneeling until the end of the prayer, as did Solomon (I Kings viii. 54; Yer. Ber. i. 5). At the end of the 'Amidah the worshiper steps back three paces and bows to the right and to the left. Abaye and Raba stepped back in a bowing position (Yoma 53b). This resembles the custom followed in taking leave of royalty in ancient times.
Time and Place.
R. Judah limited the time during which the morning prayer may be recited to the first four hours of the day (Ber. iv. 1). R. Johanan says it is meritorious to worship at dawn, citing, "They shall fear with the sunshine" (Ps. lxxii. 5, Hebr.). The Wetiḳin (
= "the ancient pious," perhaps identical with the Essenes) watched for the first rays of the sun to begin the 'Amidah (Ber. 9b, 29b). There are now several societies of Wetiḳin in Jerusalem who worship at that hour. They have prepared tables of the sunrise for the year round from special observations taken from Mount Olivet. Raba would not order prayer for a fast-day in cloudy weather: "Thou hast covered thyself with a cloud that our prayer should not pass through" (Lam. iii. 44; Ber. 32b).
Solemnity and Decorum.
R. Huna said that the worshiper should have a regular place for his prayers, like Abraham, who had a "place where he stood before the Lord" (Gen. xix. 27; Ber. 6b). In the synagogue the elders sit in the front row, at the back of the Ark, and facing the people; the people sit in rows facing the Ark and the elders ("Yad," Tefillah, xi. 4). The front row, known as "the mizraḥ" (the east), thus became distinguished as the place of prayer for the honored members of the congregation. The rabbi occupies the first seat to the right of the Ark, the dayyanim and learned men sitting next to him, while the "parnas" (president) occupies the seat to the left of the Ark, the leaders of the congregation coming next. The prayers, especially the Amidah, should be offered partly in solemn silence and partly in a plaintive voice (Yer. Ber. iv. 4). One who raises his voice has too little faith in the efficacy of prayer (Ber. 24b). R. Jonah prayed in silence at the synagogue and aloud at home (Yer. Ber. iv. 1). The ḥazzan, who is the congregational representative ("sheliaḥ ẓibbur"), repeats aloud the 'Amidah for the benefit of those who can not read; and they respond "Amen" (see Amen).
The duration of prayer is discussed in the Talmud; some quote Hannah, who "continued praying" (I Sam. i. 12). R. Levi deprecates the "talk of lips"; other rabbis censure one who prolongs his prayers and praise him who shortens them. R. Akiba shortened his prayers in public and prolonged them in private (Yer. Ber. iv. 1; Ber. 3a, 31a, 32b). The regular prayers are generally conducted in a congregation of no less than ten adults; and it is highly commendable to pray in public (Ta'an. 8a), but where it is inconvenient to join the congregation the prayers are recited in private. Women as well as men are under obligation to pray (Ber. iii. 3). Girls are discouraged from praying. The Talmud classes among useless creatures "a praying girl, a gossiping widow, and a truant boy" (Soṭah 22a).
One who prays for others will be answered first, and will be relieved himself if in the same need, for "the Lord turned the captivity of Job, when he prayed for his friends" (Job xlii. 10; B. Ḳ. 92a). Moses is credited with praying for sinners, that they might repent, referring to he "made intercession for the transgressors (Isa. liii. 12; Soṭah 14a). In times of trouble, when a fast-day is ordered, the people go out to the cemetery to seek the intercession of the dead (Ta'an. 16a; see Death in Rabbinical Literature).
Efficacy of Prayer.
The efficacy of prayer is emphasized in many ways. When Isaiah went to Hezekiah with the message, "Set thy house in order: for thou shalt die" (Isa. xxxviii. 1), Hezekiah answered, "Ben Amoz, finish thy prophecy and go! I have a tradition of my forefather [David] that even when the edge of the sword touches the neck one shall not stop praying for mercy" (Ber. 10a). R. Ḥanina b. Dosa was celebrated for effecting cures by his prayer; he could tell whether his efforts would prove successful, and would say, "This patient will live," or "This patient will die." He judged by "the fruit of his lips": when the prayer flowed freely from his mouth, it augured success; when otherwise, it meant failure. It is related that R. Johanan b. Zakkai relied more on R. Ḥanina than on himself when prayers were needed for his sick child, assuring his wife, "Although I am greater in learning than Ḥanina, he is more efficacious in prayer; I am, indeed, the prince, but he is the steward who has constant access to the king" (Ber. 34b).Another story concerns R. Gamaliel, who sent messengers to Ḥanina requesting him to pray for his son. Ḥanina ascended to the garret, prayed, and came down, telling the messengers that the crisis had passed. They noted the time, and found that at that hour the patient had recovered and demanded food (Yer. Ber. v. 5).
The prayer of one who is the righteous son of one who is righteous is more efficacious than the prayer of the righteous son of a wicked man. R. Isaac said, "The prayer of the righteous is comparable to a pitchfork [
; comp. 
="entreated"; Gen. xxv. 21]; as the pitchfork changes the position of the wheat so the prayer changes the disposition of God from wrath to mercy" (Yeb. 64a). R. Isaac was of the opinion that prayer could even reverse the high judgment, though R. Eleazar did not think it could reverse a judgment already decreed (R. H.18a). The same R. Isaac says that the reading of the Shema' before retiring is like a two-edged sword against demons (Ber. 5a; Rashi ad loc.). R. Judah says that prayer can change the sex of the embryo as if it were "clay in the potter's hands." Rab says Dinah was originally a male, whose sex was changed by the prayer of Rachel. This, however, is contradicted in the Mishnah, which characterizes any ex post facto prayer as "a vain effort" (Ber. ix. 3; 60a).
Significance of Prayer.
Prayer is valued higher than sacrifice (Ber. 32b). The prayer of the poor is as worthy as that of Moses and even more efficacious (based on Ex. xxii. 27 and Ps. xxii. 24; Zohar, Wayishlaḥ, 168b). Prayer, when offered with intensity, is as flame to coal in uniting the higher and lower worlds (Zohar, Wayaḳhel, 213b). Prayer is a part of Providence; it is a panacea for all ills; it must, however, be harmonious in word and spirit, like poetry with music ("'Iḳḳarim," iv. 16, 20, 23). "God is not less omniscient because we are taught to pray to Him, nor is He less good because He awaits our humiliation before He grants us relief; but we must assure in general terms that the expression of our wants in prayer is one of the duties incumbent on us, in common with all others; a test whether we are obedient and thereby deserving the divine favors, or whether we are obdurate and therefore deserving the continuance of the evil which afflicts us, as a just recompense for our transgressing in not recognizing the divine Power, in whose hand alone our enlargement is placed" (Leeser, "Discourses," x. 30).
The authorship and compilation of the prayers, at least of the Shema' and its benedictions, the Shemoneh 'Esreh, and the Birkat Sheba', are credited to 120 elders, among them more than 80 prophets (Yer. Ber. ii. 4; comp. Meg. 13b). Simeon ha-Paḳoli arranged the Shemoneh 'Esreh in the presence of R. Gamaliel at Jabneh; Samuel ha-Ḳaṭan added thereto the benediction, known as "We-la-Malshinim," against the Sadducces (Ber. 28b) and for the extinction of what were considered anti-Jewish sects, whom the Pharisees feared as dangerous to Judaism. The 'Amidah nevertheless retained the original name of Shemoneh 'Esreh. Various explanations are advanced for the number "eighteen" (Yer. Ber. iv. 3). It is not known whether the prayers were originally taught orally or were committed formally to writing; evidently they were recited by the people from memory for a long time, perhaps as late as the geonic period.
Shemoneh 'Esreh.
The first benediction in the Shemoneh 'Esreh is called "Birkat Abot"; the second relates to resurrection; the third is the Ḳedushshah. The three concluding benedictions are: Reẓeh (on the restoration of Zion); Modim (on gratitude to God); and Sim Shalom (a prayer for peace). The intermediate thirteen benedictions are solicitations for public and personal welfare. The abridgment of the thirteen benedictions is known as "Habinenu," and reads as follows: (1) "Grant us, O Lord our God, wisdom to learn Thy ways; (2) subject our hearts to Thy fear; (3) forgive our sins; (4) redeem us; (5) keep us from suffering; (6) satisfy us with the products of Thy earth; (7) gather our; dispersed from all quarters; (8) judge us in Thy faith; (9) punish the wicked; (10) reward the righteous; (11) rebuild Thy city and reconstruct Thy Temple; (12) let the royalty of David Thy servant flourish, and continue the generations of Jesse's son, Thy anointed; (13) anticipate our call by Thy answer. Blessed be the Lord who harkens to prayer" (Ber. 29a). This is the epitome of the nineteen benedictions. According to R. Akiba, if one is pressed for time, or if for other reasons one is unable to fully recite the benedictions, one may use this abridgment (Ber. iv. 3, 4).
Every 'Amidah is preceded by the first three, and concluded by the last three benedictions. On Sabbaths and holy days the intermediary thirteen benedictions of Shemoneh 'Esreh are omitted and replaced by one benediction bearing on the special occasion.
Number of Prayers.
R. Johanan says one may pray all day. Others are of the opinion that the permissible number of prayers is limited to three, and on a fast-day to four, including Ne'ilah (Ber. 21a, 31a). R. Samuel b. Naḥamani says the three prayers are for the three changes in the day: sunrise, noon, sunset (Yer. Ber. iv. 1). It is advised that Shaḥarit, Minḥah, and Ma'arib should be recited; nevertheless, the Ma'arib prayer is not obligatory. The Zohar distinctly says that the evening is not opportune for prayer (Zohar, Wayeḥi, 229b). This, however, refers to the 'Amidah and not to the Shema' and its benedictions (see Ma'arib). The Shema' of the morning is preceded by two benedictions and concluded by one; the Shema' of the evening is preceded by two and concluded by two, making altogether seven benedictions, fulfilling the verse, "Seven times a day do I praise thee" (Ps. cxix. 164; Ber. 11b). The Shema', with its benedictions beginning with Baraku, was subsequently joined to the 'Amidah. These in turn were preceded by hymns based on the verse, "Serve the Lord with gladness: come before his presence with singing" (Ps. c. 2). These hymns are called "Pesuḳe de-Zimra" (verses from the Psalms), and consist of excerpts from the Scriptures, principally from the Psalms. On Sabbaths and holy days more hymns were added. The hymns begin with Baruk she-Amar and close with Yishtabbaḥ. This conclusion contains thirteen categories of prayers: song, praise, hymn, psalm, majesty, dominion, victory,grandeur, might, renown, glory, holiness, and sovereignty, corresponding to the thirteen attributes of God (Zohar, Terumah, 132a).
The preliminary benedictions were later added to the Shaḥarit service. Then were interpolated readings from the Pentateuch, Mishnah, and Gemara, based on the Talmudic saying: "One should divide his time into three periods: Scripture, Mishnah, and Talmud" (Ḳid. 30a). Still later many other additions, extensions, and embellishments were included, among them being the Adon 'Olam and the 'Alenu (in the 16th cent.).
The Shemonch 'Esreh was followed by Wehu Raḥum, a kind of seliḥah (for Mondays and Thursdays), and by Wa-Yomer Dawid (daily, except on semi-holy days). The verse "Wa-Yomer Dawid" (II Sam. xxiv. 14) is the preface to the "taḥnun" beginning with Raḥum we-Ḥannun, and containing Psalm vi. and other Scriptural passages. This taḥnun is a "silent" prayer, and is said in a muffled voice, with the face turned downward and resting on the arm, to resemble the posture of Moses and of Joshua (Deut, ix. 18, 25; Josh. vii. 6; see Meg. 22b; B. M. 59b). This is followed by Ashre (Ps. cxlv.) and U-ba le Ḥiyyon, 'Alenu, and the psalm of the day, as they were recited by the Levites in the Temple (Tamid vii. 4). The Ani Ma'amin, or the thirteen articles of faith according to Maimonides, is part of the additions at the close of the Shaḥarit prayer. See, further, Minḥah Prayer, and Ma'arib.
Sabbath Prayers.
The Sabbath prayers begin on Friday evening with Ḳabbalat Shabbat, composed of six psalms—xcv. to xcix., and xxix.—representing the six week-days. Next comes the piyyuṭ Lekah Dodi. This poem, composed by Solomon ha-Levi Alḳabiẓ (1529), is based on the words of Ḥanina, "Come, let us go out to meet the Queen Sabbath" (Shab. 119a); it is concluded by Ps. xcii. and xciii., followed by Ma'arib. We-Shameru (Ex. xxx. 16, 17) is recited before the 'Amidah. The main benediction of the 'Amidah is the Atta Ḳiddashta, etc. The ḥazzan's repetition of the 'Amidah is Magen Abot, a digest of the seven benedictions (Shab. 24b; Rasld ad loc.; "Yad," Tefillah, ix. 10). The second chapter of Shabbat, Ba-Meh Madliḳin, is read, followed by the 'Alenu. Ḳiddush is recited in the synagogue by the ḥazzan for the benefit of strangers.
Sabbath morning prayers commence as on week-days. Of the hymns, Ps. c. is omitted, its place being taken by Ps. xix., xxxiv., xc., xci., cxxxv., cxxxvi., xxxiii., xcii., xciii. Nishmat is a remnant of the mishnaic period (Ber. 59b; Ta'an. 6b); also El Adon, with the alphabet as the initial letters of the verses (see Zohar, Wayaḳhel, 105b).
The seventh intermediary benediction of the Shaḥarit 'Amidah begins with Yismaḥ Mosheh. Berik Shemeh (before taking out the Scroll from the Ark) is from the Zohar, and contains the sentence: "We depend not on a man nor do we trust in a Son-God, but in the God of heaven, who is the true God." The Yeḳum Purḳan, composed in Babylon in Aramaic, is similar to the Mi she-Berak, a blessing for the leaders and patrons of the synagogue. The Sephardim omit much of the Yeḳum Purḳan. Ha-Noten Teshu'ah is a blessing for government officials.
The main benediction of Musaf, Tiḳḳanta Shabbat, is composed of words in reversed alphabetical order. When the New Moon falls on Sabbath, Atta Yaẓarta is substituted. En ke-Elohenu follows, which the Sephardim recite every day. The Shir ha-Yiḥud and An'im Zemirot are credited to R. Judah ha-Ḥasid of Ratisbon. The main benediction of the Minḥah 'Amidah is the Atta Eḥad, of which there were two versions (see Seder of Amram Gaon, p. 30a); the three verses at the conclusion, Ps. cxix. 1, lxxi. 19, xxxvi. 7, are references to the deaths of Moses, Joseph, and David, each of whom died on a Sabbath afternoon (Zohar, Terumah, 278; comp. Seder Amram Gaon, l.c.). Ibn Yarḥi says they refer to the wicked who are released from Gehinnom on Sabbath and return thereto in the evening ("Ha-Manhig," 33b). Since, therefore, these verses refer to mourning they are omitted when taḥnun is omitted on week-days.
After Minḥah, during the winter Sabbaths (from Sukkot to Passover), Bareki Nafshi (Ps. civ., cxx.-cxxxiv.) is recited. During the summer Sabbaths (from Passover to Rosh ha-Shanah) chapters from the Abot, one every Sabbath in consecutive order, are recited instead of Bareki Nafshi. The week-day Ma'arib is recited on Sabbath evening, concluding with Wihi No'am, We-Yitten Leka, and Habdalah.
The New Moon is announced with a blessing on the Sabbath preceding it. Yom Kippur Ḳaṭan is recited on the day before New Moon. Ya'aleh we-Yabo is inserted in the Shemoneh 'Esreh of New Moon. Hallel is given after the 'Amidah. The Musaf service contains the main benediction of Mi-Pene Ḥaṭa'enu and refers to the New Moon sacrifices in the Temple.
The Three Festivals.
The services for the three festivals of Passover, Pentecost, and Sukkot are alike, except the special interpolated references and readings for each individual festival. The preliminaries and conclusions of the prayers are the same as on Sabbath. The 'Amidah contains seven benedictions, with Attah Beḥartanu as the main one. Musaf includes Mi-Pene Ḥaṭa'enu, with reference to the special festival and Temple sacrifices on the occasion. The sacerdotal blessing on the pulpit or platform of the Ark ("Dukan") is pronounced by the "kohanim" after Reẓeh in the 'Amidah. On week-days and Sabbath the priestly blessing is recited by the ḥazzan after Modim. In Palestine the Dukan is pronounced by the kohanim every day; in Egypt it is pronounced every Saturday.
The New-Year service begins with the preliminary prayers for Sabbath and holy days. There are interpolations in the 'Amidah referring to the New-Year's blessings. The main benediction begins with Ube-ken, praying for the recognition of God's power, the restoration of the Jewish state, reward of the righteous and punishment of the wicked, and universal theocracy. The prayers for the Day of Atonement are similar to those for New-Year's Day, but with special references to the significance of the day. The Widdui (confession of sins), beginning with 'Ashamnu and Al-Ḥeṭ, is repeated inevery 'Amidah and, in an abridged form, at Ne'ilah. The Maḥzor contains many extra piyyuṭim for these holy days, the best known being Kol Nidre. (for the eve of Yom Kippur) and the 'Abodah (for Musaf). The Talmud declares that individual worshipers may shorten the long 'Amidah of Rosh ha-Shanah and of Yom Kippur (Yer. Ber. i. 5; R. H. 35a).
There are no special prayers for either Ḥanukkah or Purim, except those connected with the lighting of the Ḥanukkah lamp and the singing of Ma'oz Ẓur and Hallel after Shaḥarit on the Maccabean festival, and the reading of the Scroll of Esther, with some special yoẓerot in Shaḥarit, on Purim. There are special references in the 'Amidah at Modim to both Ḥanukkah and Purim. Examples of private devotions are to be found in Baer's "'Abodat Yisrael," p. 162. See Devotional Literature.
Praying in the Vernacular.
In regard to the language of the prayers, R. Judah preferred the vernacular Aramaic for all petitions concerning personal needs. R. Johanan, however, preferred Hebrew, because "the attending angels pay no attention to Aramaic" (Shab. 12b). Maimonides asserts that the use of foreign languages by Jews exiled in Persia, Greece, and other countries from the time of Nebuchadnezzar caused Ezra and his synod to formulate the prayers in pure Hebrew, so that all Israelites might pray in unison ("Yad," Tefillah, i. 4). However, private prayers in Aramaic were later inserted in the prayer-book; and Saadia Gaon included some in Arabic. Since the sixteenth century the prayer-book has been translated into most European languages.
The terminology of the prayers is the key to the investigation of their antiquity. In a number of instances the phrases are almost identical with those found in the New Testament; e.g., "Abinu she-ba-shamayim" = "Our Father in heaven"; "May His great name be extolled and hallowed," "may He establish His Kingdom" (in the Ḳaddish) = "Hallowed be Thy name, Thy Kingdom come"; "We will sanctify Thy name in the world as they sanctify it in the highest heaven" (in the Ḳedushshah) = "Thy will be done on earth as it is in heaven." "Give us this day our daily bread" was a common prayer among the Talmudists. See Benedictions; Liturgy; Maḥzor; Piyyuṭ; Seliḥah; Yoẓerot; Zemirot.
Bibliography:
Maimonides, Yad, Tefillah;
Shibbole ha-Leḳeṭ, §§ 1-54, ed. Buber, Wilna. 1886;
Ibn Yarḥi, Ha-Manhig, ed. Goldberg, Berlin, 1855;
Shulḥan 'Aruk, Oraḥ Ḥayyim, 89-134;
Albo, 'Iḳkarim;
'Arama, 'Aḳedat Yiẓak, gate 58;
Zunz, G. V. pp. 366 et seq.;
Steinschneider, Jewish Literature, §§ 6, 19, London, 1857 (Hebr. ed., Sifrut Yisrael, pp. 82-90, Warsaw, 1897);
Isaac Leeser, Discourses, pp. 29-82, Philadelphia, 1868;
D. Oppenheim, in Allg. Zeit. des Jud. 1845, Nos. 2-4;
H. Guedallah, Observations on the Jewish Ritual of the Present Time, London, 1885;
Kohler, The Psalms and Their Place in the Liturgy, Philadelphia, 1897;
Elbogen, Gesch. des Achtzehngebets, Breslau, 1903;
F. Perles, Das Gebet, 1904.
PRAYER.—Prayer in the Bible is the uplifting of the heart to God with whatever motive. It includes supplication, whether in view of material or of spiritual needs; intercession, for individuals or communities; confession of sin—but also assertion of righteousness; adoration; colloquy with God; vows; thanksgiving; blessing; Imprecation. The results are chiefly objective and external. But the apparent failure of prayer may be more instructive than its outward success. (Apart from Christ’s prayer in Gethsemane [Mar 14:35 ff. ||], take St. Paul’s for the removal of his affliction [2Co 12:8 f.].) Failure makes way for a boon greater than the one denied. Such cases would support the view that prayer is reflex in its action, specially potent in a subjective, inward, spiritual sense. Intercessory prayer must on the lowest view be of great altruistic value; while a recognition of God’s personality makes natural the belief that He may control events in answer to prayer made according to His will.
1. Terminology
(i.) In OT.—(1) The moat usual noun (tephillah) and the verb (primarily of intercession) connected with it are possibly derived from a root meaning ‘to cut.’ If so, this might hark back to days when devotees lacerated their flesh in worship (cf. 1Ki 18:28). Another word (used only of prayer to God) is from a root of similar meaning Some conjecture that the Jewish tephillin (phylacteries) originated as substitutes for such marks of laceration. tephillah may, however, indicate merely ‘intervention.’
(2) Several words mean ‘to call.’ To ‘call on the Name’ is to worship (e.g. Gen 4:26). Others mean to call for the redress of wrongs (e.g. Jdg 3:9), or for help in trouble (e.g. Psa 72:12). One noun is a ‘ringing outcry’ (e.g. Psa 17:1).
(3) It is natural to find words meaning ‘seek’ (e.g. Amo 5:4; a different word in Hos 5:15 ‘to seek God’s face’), ‘ask’ (e.g. Psa 105:40). To all such words, and generally, the correlative is ‘hear’ or ‘answer.’
(4) Some expressions are anthropomorphic:—‘to encounter,’ ‘fall upon’ in order to supplicate or intercede (e.g. Jer 7:16); ‘to make the face of God pleasant,’ i.e. to appease (e.g. Exo 32:11), thus equivalent to a more general word, ‘to crave favour’ (e.g. Deu 3:23).
(5) Other terms regard the suppliant’s state of mind:—prayer is ‘an outpouring of soul’ (e.g. Psa 62:8); or ‘a meditation’ (e.g. Joh 15:4 RVm
(ii.) In NT.—(1) The classical Gr. word (proseuchomai) is largely used. Unlike most OT words, this is used for prayer to God only. A related word (euchomai) is by itself little more than wish’ (e.g. Rom 9:3), and needs supplementing to mean ‘prayer’ (e.g. 2Co 13:7). The corresponding noun (euchç) usually means ‘vow’ (e.g. Act 18:18); but ‘prayer’ in Jas 5:15.
(2) ‘To call on the Name’ or invoke in prayer (e.g. Act 9:14).
(3) The words for ‘seek’ and ‘ask’ may be used of requests or inquiries made to man (e.g. Act 8:34), and do not of themselves connote worship. One word denotes the request of the will (e.g. Mat 6:8), another the request of need (e.g. Act 8:22), another the form of the request (e.g. Joh 17:9, cf. RVm
(4) The OT ‘encounter’ has NT equivalent used of intercession (e.g. Rom 8:27).
(5) Prayer is a ‘struggle’ (e.g. Rom 15:30). One picturesque word (hike tçria), found only in Heb 5:7, suggests the olive branches held forth by suppliants.
2. Place, time, and circumstance
(i.) Place.—While no restriction is suggested at any period (cf. e.g. Gen 24:12-13, Jon 2:1, Psa 42:6; Psa 61:2, Dan 6:10, Luk 6:12, Act 16:24-25; Act 21:6), and is disclaimed by Christ in view of true worship (Joh 4:21-23), yet naturally specific worship-centres were regarded as appropriate: thus in early times Shiloh, where the ark rested (1Sa 1:9-10), Mizpah (1Sa 7:5, 1Ma 3:48), Gibeon (1Ki 3:4 ff.). But, later, the Temple was the place where (Isa 37:14 ff; Isa 56:7) or (in absence) ‘toward’ which prayer was offered (1Ki 8:29-30 etc., Psa 28:2, Dan 6:10, 1Es 4:56). Synagogues afforded, in later times, local prayer-centres. Where there was no synagogue, a spot outside the town was chosen, near some stream, for hand-washing before prayer (Act 16:13; Act 16:16). In the NT we find Apostles going to the Temple (Act 3:1); and St. Paul attended the synagogue on his mission journeys (Act 17:1-2). Distinctively Christian worship was held in ordinary buildings (Act 1:13-14; Act 4:23; Act 12:12, Col 4:15)—a practice made natural by Jewish arrangements for private prayer (Dan 6:10, Jdt 8:6; Jdt 10:2, Mat 6:8, Act 10:9; Act 10:30) or for Passover celebration (Mat 26:16). Ostentatious praying at street corners is discouraged by Christ (Mat 6:5).
(ii.) Time.—It became a custom to pray thrice daily, i.e. at the 3rd, 6th, and 9th hours (cf. ? Psa 55:17 [may mean ‘all day long’], Dan 6:10, Act 3:1; Act 10:9; Act 10:30; cf. Act 2:15; Act 1:1-26). For instances of ‘grace before meat,’ cf. 1Sa 9:13, Mat 15:35, Act 27:35, and the Paschal meal.
(iii.) Circumstance
(1) Attitude: (a) standing (e.g. Gen 18:22, 1Sa 1:26, Neh 9:5, Mar 11:25, Luk 18:11; Luk 18:13 [the usual Jewish mode, not followed by early Christian Church save on Sundays and the days between Easter and Whitsun]); (b) kneeling (Psa 95:6, Isa 45:23, 1Ki 8:54, Ezr 9:6, Dan 6:10, Luk 22:41, Act 7:60; Act 9:40; Act 20:35; Act 21:5, Eph 3:14); (c) prostrate, face to ground (Exo 34:6, Neh 8:6, 1Es 8:91, Jdt 9:1, 2Ma 13:12, Mat 26:39); face between knees (1Ki 18:42, cf. ? Psa 35:13 b); (d) sitting (? 2Sa 7:18); (e) hands uplifted (Psa 28:2; Psa 63:4; Psa 134:2, Lam 2:19; Lam 3:41, 2Ma 3:20, 1Ti 2:3) or extended [symbol of reception from God?] (Exo 9:20, 1Ki 8:22, Isa 1:16, Ezr 9:5, Psa 77:2 [ct. AV
(2) Forms of prayer: (a) formulæ (Deu 21:7-8; Deu 26:5-15); (b) the Lord’s Prayer; (c) allusion to the Baptist’s (Luk 11:1); (d) Christ’s repeated prayer (Mat 26:44); (e) allusion to ‘vain repetitions’ or ‘battology’ (Mat 6:7, cf. Sir 7:14).
(3) Incense. The OT word sometimes means merely the smoke from a sacrifice. Real incense was (certainly in later OT period) in use at sacrificial ceremonies, with which prayer was probably always associated (cf. Gen 12:6). Incense typifies prayer (Psa 141:2; cf. Jer 11:12, Mal 1:11, Luk 1:10, Rev 5:8; Rev 8:3-4).
(4) Fasting. Being appropriate for times of solicitude and sorrow, fasting naturally became associated with prayer (Psa 35:13), especially after the Exile (Neh 1:4, Dan 9:3; cf. Luk 2:37), and was continued in the Christian Church (Act 13:3; Act 14:23, Mat 9:16). The following AV
3. Prayer in the OT
(i.) Patriarchal Period.—Prayer is (1) colloquy with God (e.g. Gen 15:1-2; Gen 15:7-8; Gen 17:15-16; Gen 17:22); (2) intercession (e.g. Gen 17:16; Gen 18:23 ff.); (3) personal supplication (e.g. Gen 15:2; Gen 32:11; Gen 43:14); (4) asseveration (e.g. Gen 14:22); (5) vow (e.g. Gen 28:20; see art. Vows).
(ii.) The Law (i.e. as codified and expanded in later times).—The reticence as to prayer might suggest that it is voluntary and not patient of legislation; but in OT it is less a general duty (ct.
(iii.) Moses to Judges.—(1) Moses pre-eminently a man of prayer and an intercessor (e.g. Exo 8:12; Exo 8:30; Exo 32:11-13; Exo 32:32, cf. Jer 15:1): colloquy with God (Exo 3:1-22; Exo 4:1-31; Exo 5:22; Exo 6:1; Exo 6:10; Exo 6:12; Exo 6:28-30, Deu 3:23-25), appeal in crises (Exo 5:22, Num 11:11), prophetic blessing (Deu 33:6-11); (2) Joshua’s prayer after defeat (Jos 7:7-9), and in battle (Jos 10:14); (3) Gideon’s colloquy (Jdg 6:11-24); (4) Israelites’ frequent cry for help (Jdg 3:9; Jdg 3:15; Jdg 6:6 etc.).
(iv.) Kingdom Period.—(1) Samuel, like Moses, an intercessor (1Sa 7:5-6; 1Sa 7:9; 1Sa 8:6; 1Sa 8:10; 1Sa 8:21; 1Sa 12:23; 1Sa 15:11): colloquy (1Sa 16:1-3; cf. 1Sa 3:10-11); (2) David: apart from the Psalms, with which his connexion is dubious, the following prayers may be noted, especially the last:—for guidance (1Sa 23:2; 1Sa 30:8 [consulting ephod]), on behalf of child (2Sa 12:18), prayer of asseveration (1Sa 24:12-15; 1Sa 25:22 [a threat]), confession (2Sa 24:17), adoration, etc. (2Sa 7:18-29); (3) Solomon’s prayer for wisdom (1Ki 3:6 ff.; note the elaborate intercession attributed to him at dedication of Temple, 1Ki 8:22-53, where (ct.
(v.) The Prophets.—Intercession in attitude, action, word, characterizes the prophets (much more than the priests, but cf. Joe 2:17), whether the earlier prophets, (§ iv. above) or those whose writings are extant. The reason lay in the prophet’s Divine call, his vision of the Divine will (so a ‘seer’), and his forthtelling of the Divine message. Hence comes prayerful expectancy (e.g. Jer 42:4), in the spirit of Hab 2:1; and intercession to avert disaster (e.g. Amo 7:2-3; Amo 7:5-6, Isa 63:9-17, and vividly Jer 14:15 [where observe the colloquy of persistent intercession not withstanding Divine discouragement]), combined with prayer in view of personal difficulty (e.g. Jer 20:7-13).
(vi.) Exile and Return.—In this period prayer looms large, owing to the cessation of sacrificial worship and the realization of chastisement. Accordingly confession and a humble sense of dependence are prominent. The following passages should be studied: Isa 63:7 to Isa 64:12, Ezr 9:5-15, Neh 1:4-11; Neh 9:5-38 (cf. retrospective Psalms, e.g. 106), Dan 9:4-19. Further, note the personal prayer-habit of Jewish leaders (Dan 6:1-28, Ezr 8:21-23). Nehemiah’s prayer is often ejaculatory (Neh 2:4; Neh 4:4), and sometimes betrays self-complacency (Neh 5:13; Neh 13:14; Neh 13:22).
(vii.) Psalms, Proverbs, Job.—The Book of ‘Praises’ might be appropriately called also the Book of ‘Prayers.’ (Five only are so described in title: Psa 17:1-15; Psa 86:1-17; Psa 90:1-17; Psa 102:1-28; Psa 142:1-7, but cf. Psa 72:20, Hab 3:1.) (1) Throughout the Psalms, prayer—whether of the poet as an individual or as representing the nation—is specially an outpouring—artless and impulsive—of varied experiences, needs, desires. Hence typical psalms exhibit transitions of thought and alternation of mood (e.g. Psa 6:7-10; Psa 42:1-11; Psa 69:20; Psa 69:27; Psa 69:30; Psa 77:9-11; Psa 109:23-30). (2) The blessing sought is oftener material or external, like rescue from trouble or chastisement. Not seldom, however, there is a more spiritual aim: in Psa 51:1-19 pardon is sought for its own sake, not to avert punishment, and Psa 119:1-176 is notable for repeated requests for inward enlightenment and quickening. The trend of the whole collection is indicated by its ready and natural adaptation to NT ideals of prayer. In estimating psalms which express vindictive and imprecatory sentiments, we should note that they breathe abhorrence of evil, and are not the utterance of private malice. Even on the lowest view they would illustrate the human element in the Scriptures, and the progressive nature of revelation, throwing into vivid relief the Gospel temper and teaching. The propriety of their regular use in public worship need not be discussed here.
Proverbs. Note the suggestive allusion to the character of a suppliant (Pro 15:6; Pro 15:29; Pro 28:9; cf. Psa 145:18-19, Jdt 8:31, Sir 35:16, Jas 5:10), and Agur’s prayer (Pro 30:7-9).
Job. In this dramatic poem Job’s objections to his friends’ criticisms often take the form of daring expostulation directly addressed to God (e.g. especially ch. 10). As a ‘cry in the dark’ the book re-echoes prayers like Psa 88:1-18; but the conflict of doubt culminates in the colloquy between God and Job, in which the latter expresses the reverent submission of faith (Job 42:1-6).
4. Prayer in the Apocrypha.—The Apocr.
1 Esdras. Zerubbabel’s thanksgiving (4:68–69); prayer for journey, with confession (8:78–90).
2 Esdras. Confession and historical retrospect (3:4–36), colloquy with Uriel (4–14, where note the allusion to various OT intercessors, all useless at judgment-day, 7:102, 112 [not in AV
Tobit. Prevailing prayer of Tobit and Sarah (Tob 3:1-15); Tobias urged to pray (Tob 4:19)—prays in nuptial room (Tob 8:4-8); thanksgiving of Raguel (Tob 8:15-17), Tobit (Tob 11:14-15; Tob 11:17; Tob 11:13).
Judith. Except where general supplication is made (Jdt 4:9 to Jdt 13:16; Jdt 6:18-19; Jdt 7:29), or where Judith’s intercession is sought (Jdt 8:31), prayer in this romance is of a very unworthy kind: prayer for the success of a trick (ch. 9); prayer and the plans of Holofernes (Jdt 11:17-18); prayer before slaying him (Jdt 13:4-5).
Ad. Esther. Prayers of Mordecai (13:8–18) and Esther (14:3–19) in national peril.
Wisdom. Chs. 9–19 are in prayer-form. Note the picturesque illustration of manna and the morning prayer (Wis 16:27-28).
Sirach. In this book prayer reaches heights: value of prayer (Sir 21:5), true prayer heard of God (Sir 35:13-17), prayer in sickness (Sir 38:8; Sir 38:14, cf. Jas 5:14-16), for deliverance from sin (Sir 23:1-5), prayer and alms (Sir 7:10), ‘battology’ (Sir 7:14, cf. Mat 6:7), prayer and revenge (Sir 28:1-4, cf. Mat 6:14; Mat 18:21-22), national prayer against foe (Sir 36:1-17), thanksgiving, led by Simon (Sir 50:21-24), author’s closing prayer (Sir 51:1-12).
Baruch. Jews of Babylon ask those of Jerusalem to pray for welfare of Nebuchadnezzar (1:11; cf. Ezr 6:10, Jer 29:7, 1Ti 2:2); prayer and confession of captive Israelites (1:15–3:8, where note prayer by the dead, 3:4, but see RVm
Song of the Three. Prayer and confession of Azarias before the Benedicite (vv. 1–22; cf. Ezr 9:1-15, Dan 9:1-27).
Susanna. Her prevailing prayer (vv. 42–44).
Bel. Brief prayer by Habakkuk (v. 35), Daniel (v. 38), king of Babylon (v. 41).
Prayer of Manasses. For pardon.
Maccabees. The two books are quite distinct, 1 Mac. being much the more reliable as history. Prayer is very prominent throughout the whole Maccabæan struggle,—before, during, and after battles (1Ma 3:46-53; 1Ma 4:10; 1Ma 4:24; 1Ma 4:30-33; 1Ma 4:40; 1Ma 4:55; 1Ma 7:33-38; 1Ma 7:41-42; 1Ma 9:46; 1Ma 11:71, 2Ma 1:24-29; 2Ma 3:22; 2Ma 10:13; 2Ma 10:25; 2Ma 10:33; 2Ma 11:6; 2Ma 12:15; 2Ma 12:28; 2Ma 12:42; 2Ma 13:10-12; 2Ma 13:14; 2Ma 14:16; 2Ma 14:34-36; 2Ma 15:22-24; 2Ma 15:28; 2Ma 15:27). Note specially in 2 Mac. the allusion to the efficacy of prayer, etc., of the living for the dead (1Ma 12:44-45. cf. baptism for dead, 1Co 15:29, and [?] 2Ti 1:18), and prayer of the dead for the living (1Ma 15:12-14; cf. angelic intercession, Zec 1:12).
5. Prayer in the NT
I. Example and teaching of Jesus Christ.—The special character of the Fourth Gospel should be remembered. Of the Synoptics, Lk. is specially instructive as to prayer (cf. Acts also). For Lord’s Prayer, see separate article.
(i.) Christ’s example
(a) Prays at great moments in His life: baptism (Luk 3:21), election of Apostles (Luk 6:12-13), miracles (Luk 9:16; cf. Joh 6:23, Mar 7:34 [implied] Mar 9:29, Joh 9:30-33 [implied] Joh 11:41-42), transfiguration (Luk 9:29); Gethsemane (Luk 22:39-46), crucifixion (Mat 27:46, Luk 23:46); (b) intercedes for disciples (Joh 17:1-26), Peter (Luk 22:32), soldiers (Luk 23:34); for His intercession in glory, see below, § II. (ii.) (1).
(ii.) Christ’s teaching.—The range of prayer is chiefly (ct.
II. Customs and ideas in Apostolic times.—Evidence is afforded by Acts (where the prominence given to prayer is natural if Lk. wrote it, see above, § I.), and by Epp., whose writers had inherited the best traditions of Jewish piety and had also assimilated their Master’s teaching (which, however, they may not in every point have grasped fully). A glimpse of prayer-triumphs would be afforded by such passages as Act 3:10; Act 4:31; Act 9:40; Act 10:4; Act 12:5; Act 12:12; Act 16:25; Act 28:8. One or two detailed points have already come up for notice (see above § 2 (i. ii. iii. 1. 4), 5 (I. ii. (h)), but it may be well now to collect, from Acts to the Apocalypse, some passages showing the practice and teaching as to prayer in the Apostolic Church.
(i.) Prayer is found in connexion with:—(1) Laying on of hands: (a) in healing (Act 28:8; cf. Act 9:17, (see below (3)); (b) after baptism (Act 8:14-17; cf. Act 19:6); (c) on appointment to office (Act 6:6; Act 13:3), with which also prayerful lot-casting is associated (Act 1:24; Act 1:26, cf. Pro 16:33). (2) Public worship (1Ti 2:1-15). (a) Both sexes participate (cf. 1Ti 5:6, 1Co 11:4-5); (b) prayer and gift of tongues (1Co 14:14; 1Co 14:16, where it is suggested that the head as well as the heart is concerned with prayer); (c) ‘state-prayers’ in the Apostolic Church (1Ti 2:1 f.; cf. § 4 ‘Baruch’). (3) Sickness (Jas 5:13-16, where notice conjunction of prayer and outward means [for unction cf. Mar 6:13] with confession; physical and spiritual healing are associated, and both with prayer; see above, § 4 ‘Sirach’).
(ii.) (1) A distinctive Idea in NT prayer is the work of the Holy Spirit. He aids us in prayer (Rom 8:14-16, Eph 6:18, Jud 1:20), interceding for us (Rom 8:26). Christ also intercedes (Rom 8:34, Heb 7:25; cf. § 5 I. (1.) (b)). Ct.
H. F. B. Compston.
(Latin: precari, to beg)
An act of the virtue of religion, the lifting up of mind and heart to God to adore, praise, thank Him, and ask Him for aid, an implied exercise of faith, hope, and, at i least, initial love. Vocal prayer is the recitation of a set form; mental prayer is interior, made without the use of a given formula. Prayer is necessary , for salvation, the victory over temptation, the practise of virtue, the perseverance in grace. It is the ever possible and ready means of grace prescribed by God as the acknowledgment of God’s sovereignty, and man’s utter dependence on Him. Prayer which man makes for himself will certainly be heard, if the proper things are asked, and the prayer is made with attention (excluding willful distractions), sincerity, humility, confidence, perseverance. Private prayer is that made in one’s own name; public prayer is made in the name of the community. Liturgical prayer is the official prayer of the Church (Prayers of the Mass, the Breviary). The spirit of prayer consists in the appreciation of the excellence, the conviction of necessity, and confidence in the power of prayer. The most perfect prayer is the "Our Father."
(Greek euchesthai, Latin precari, French prier, to plead, to beg, to ask earnestly).An act of the virtue of religion which consists in asking proper gifts or graces from God. In a more general sense it is the application of the mind to Divine things, not merely to acquire a knowledge of them but to make use of such knowledge as a means of union with God. This may be done by acts of praise and thanksgiving, but petition is the principal act of prayer.The words used to express it in Scripture are: to call up (Genesis 4:26); to intercede (Job 22:10); to mediate (Isaiah 53:10); to consult (1 Samuel 28:6); to beseech (Exodus 32:11); and, very commonly, to cry out to. The Fathers speak of it as the elevation of the mind to God with a view to asking proper things from Him (St. John Damascene, "De fide", III, xxiv, in P.G., XCIV, 1090); communing and conversing with God (St. Gregory of Nyssa, "De oratione dom.", in P.G., XLIV, 1125); talking with God (St. John Chrysostom, "Hom. xxx in Gen.", n. 5, in P.G., LIII, 280). It is therefore the expression of our desires to God whether for ourselves or others. This expression is not intended to instruct or direct God what to do, but to appeal to His goodness for the things we need; and the appeal is necessary, not because He is ignorant of our needs or sentiments, but to give definite form to our desires, to concentrate our whole attention on what we have to recommend to Him, to help us appreciate our close personal relation with Him. The expression need not be external or vocal; internal or mental is sufficient.By prayer we acknowledge God’s power and goodness, our own neediness and dependence. It is therefore an act of the virtue of religion implying the deepest reverence for God and habituating us to look to Him for everything, not merely because the thing asked be good in itself, or advantageous to us, but chiefly because we wish it as a gift of God, and not otherwise, no matter how good or desirable it may seem to us. Prayer presupposes faith in God and hope in His goodness. By both, God, to whom we pray, moves us to prayer. Our knowledge of God by the light of natural reason also inspires us to look to Him for help, but such prayer lacks supernatural inspiration, and though it may avail to keep us from losing our natural knowledge of God and trust in Him, or, to some extent, from offending Him, it cannot positively dispose us to receive His graces.Objects of PrayerLike every act that makes for salvation, grace is required not only to dispose us to pray, but also to aid us in determining what to pray for. In this "the spirit helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings" (Romans 8:26). For certain objects we are always sure we should pray, such as our salvation and the general means to it, resistance to temptation, practice of virtue, final perseverance; but constantly we need light and the guidance of the Spirit to know the special means that will most help us in any particular need. That there may be no possibility of misjudgment on our part in such an essential obligation, Christ has taught us what we should ask for in prayer and also in what order we should ask it. In response to the request of His disciples to teach them how to pray, He repeated the prayer commonly spoken of as the Lord’s Prayer (q. v.), from which it appears that above all we are to pray that God may be glorified, and that for this purpose men may be worthy citizens of His kingdom, living in conformity with His will. Indeed, this conformity is implied in every prayer: we should ask for nothing unless it be strictly in accordance with Divine Providence in our regard. So much for the spiritual objects of our prayer. We are to ask also for temporal things, our daily bread, and all that it implies, health, strength, and other worldly or temporal goods, not material or corporal only, but mental and moral, every accomplishment that may be a means of serving God and our fellow- men. Finally, there are the evils which we should pray to escape, the penalty of our sins, the dangers of temptation, and every manner of physical or spiritual affliction, so far as these might impede us in God’s service.To whom may we prayAlthough God the Father is mentioned in this prayer as the one to whom we are to pray, it is not out of place to address our prayers to the other Divine persons. The special appeal to one does not exclude the others. More commonly the Father is addressed in the beginning of the prayers of the Church, though they close with the invocation, "Through Our Lord Jesus Christ Thy Son who with Thee liveth and reigneth in the unity of the Holy Ghost, world without end". If the prayer be addressed to God the Son, the conclusion is: "Who livest and reignest with God the Father in the unity of the Holy Ghost, God, world without end"; or, "Who with Thee liveth and reigneth in the unity, etc.". Prayer may be addressed to Christ as Man, because He is a Divine Person, not however to His human nature as such, precisely because prayer must always be addressed to a person, never to something impersonal or in the abstract. An appeal to anything impersonal, as for instance to the Heart, the Wounds, the Cross of Christ, must be taken figuratively as intended for Christ Himself.Who can prayAs He has promised to intercede for us (John 14:16), and is said to do so (Romans 8:34; Hebrews 7:25), we may ask His intercession, though this is not customary in public worship. He prays in virtue of His own merits; the saints intercede for us in virtue of His merits, not their own. Consequently when we pray to them, it is to ask for their intercession in our behalf, not to expect that they can bestow gifts on us of their own power, or obtain them in virtue of their own merit. Even the souls in purgatory, according to the common opinion of theologians, pray to God to move the faithful to offer prayers, sacrifices, and expiatory works for them. They also pray for themselves and for souls still on earth. The fact that Christ knows the future, or that the saints may know many future things, does not prevent them from praying. As they foresee the future, so also they foresee how its happenings may be influenced by their prayers, and they at least by prayer do all in their power to bring about what is best, though those for whom they pray may not dispose themselves for the blessings thus invoked. The just can pray, and sinners also. The opinion of Quesnel that the prayer of the sinned adds to his sin was condemned by Clement XI (Denzinger, 10 ed., n. 1409). Though there is no supernatural merit in the sinner’s prayer, it may be heard, and indeed he is obliged to make it just as before he sinned. No matter how hardened he may become in sin, he needs and is bound to pray to be delivered from it and from the temptations which beset him. His prayer could offend God only if it were hypocritical, or presumptuous, as if he should ask God to suffer him to continue in his evil course. It goes without saying that in hell prayer is impossible; neither devils nor lost souls can pray, or be the object of prayer.For whom we may prayFor the blessed prayers may be offered not with the hope of increasing their beatitude, but that their glory may be better esteemed and their deeds imitated. In praying for one another we assume that God will bestow His favours in consideration of those who pray. In virtue of the solidarity of the Church, that is, of the close relations of the faithful as members of the mystical Body of Christ, any one may benefit by the good deeds, and especially by the prayers of the others as if participating in them. This is the ground of St. Paul’s desire that supplications, prayers, intercessions, and thanksgivings be made for all men (Tim., ii, 1), for all, without exception, in high or low station, for the just, for sinners, for infidels; for the dead as well as for the living; for enemies as well as for friends. (See COMMUNION OF SAINTS).Effects of PrayerIn hearing our prayer God does not change His will or action in our regard, but simply puts into effect what He had eternally decreed in view of our prayer. This He may do directly without the intervention of any secondary cause as when He imparts to us some supernatural gift, such as actual grace, or indirectly, when He bestows some natural gift. In this latter case He directs by His Providence the natural causes which contribute to the effect desired, whether they be moral or free agents, such as men; or some moral and others not, but physical and not free; or, again, when none of them is free. Finally, by miraculous intervention, and without employing any of these causes, He can produce the effect prayed for.The use or habit of prayer redounds to our advantage in many ways. Besides obtaining the gifts and graces we need, the very process elevates our mind and heart to a knowledge and love of Divine things, greater confidence in God, and other precious sentiments. Indeed, so numerous and so helpful are these effects of prayer that they compensate us, even when the special object of our prayer is not granted. Often they are of far greater benefit than what we ask for. Nothing that we might obtain in answer to our prayer could exceed in value the familiar converse with God in which prayer consists. In addition to these effects of prayer, we may (de congruo) merit by it restoration to grace, if we are in sin; new inspirations of grace, increase of sanctifying grace, and satisfy for the temporal punishment due to sin. Signal as all these benefits are, they are only incidental to the proper effect of prayer due to its impetratory power based on the infallible promise of God, "Ask, and it shall be given you; seek, and you shall find: knock, and it shall be opened to you" (Matthew 7:7); "Therefore I say unto you, all things whatsoever you ask when ye pray, believe that you shall receive" (Mark 11:24 -- see also Luke 11:11; John 16:24, as well as innumerable assurances to this effect in the Old Testament).Conditions of PrayerAbsolute though Christ’s assurances in regard to prayer would seem to be, they do not exclude certain conditions on which the efficacy of prayer depends. In the first place, its object must be worthy of God and good for the one who prays, spiritually or temporally. This condition is always implied in the prayer of one who is resigned to God’s will, ready to accept any spiritual favour God may be pleased to grant, and desirous of temporal ones only in so far as they may help to serve God. Next, faith is needed, not only the general belief that God is capable of answering prayer or that it is a powerful means of obtaining His favour, but also the implicit trust in God’s fidelity to His promise to hear a prayer in some particular instance. This trust implies a special act of faith and hope that if our request be for our good, God will grant it, or something else equivalent or better, which in His Wisdom He deems best for us. To be efficacious prayer should be humble. To ask as if one had a binding claim on God’s goodness, or title of whatever colour to obtain some favour, would not be prayer but demand. The parable of the Pharisee and the Publican illustrates this very clearly, and there are innumerable testimonies in Scripture to the power of humility in prayer. "A contrite and humbled heart, O God, thou wilt not despise" (Ps. 1, 19). "The prayer of him that humbleth himself shall pierce the clouds" (Eccl., xxxv, 21). Without sacrifice of humility we may and should try to be sure that our conscience is good, and that there is no defect in our conduct inconsistent with prayer; indeed, we may even appeal to our merits so far as they recommend us to God, provided always that the principal motives of one’s confidence are God’s goodness and the merits of Christ. Sincerity is another necessary quality of prayer. It would be idle to ask favour without doing all that may be in our power to obtain it; to beg for it without really wishing for it; or, at the same time that one prays, to do anything inconsistent with the prayer. Earnestness or fervour is another such quality, precluding all lukewarm or half-hearted petitions. To be resigned to God’s will in prayer does not imply that one should be indifferent in the sense that one does not care whether one be heard or not, or should as lief not receive as receive; on the contrary, true resignation to God’s will is possible only after we have desired and earnestly expressed our desire in prayer for such things as seem needful to do God’s will. This earnestness is the element which makes the persevering prayer so well described in such parables as the Friend at Midnight (Luke 11:5-8), or, the Widow and the Unjust Judge (Luke 18:2-5), and which ultimately obtains the precious gift of perseverance in grace.Attention in PrayerFinally, attention is of the very essence of prayer. As an expression of sentiment emanating from our intellectual faculties prayer requires their application, i.e. attention. As soon as this attention ceases, prayer ceases. To begin praying and allow the mind to be wholly diverted or distracted to some other occupation or thought necessarily terminates the prayer, which is resumed only when the mind is withdrawn from the object of distraction. To admit distraction is wrong when one is obliged to apply oneself to prayer; when there is no such obligation, one is at liberty to pass from the subject of prayer, provided it be done without irreverence, to any other proper subject. This is all very simple when applied to mental prayer; but does vocal prayer require the same attention as mental,-in other words, when praying vocally must one attend to the meaning of words, and if one should cease to do so, would one by that very fact cease to pray? Vocal prayer differs from mental precisely in this that mental prayer is not possible without attention to the thoughts that are conceived and expressed whether internally or externally. Neither is it possible to pray without attending to thought and words when we attempt to express our sentiment in our own words; whereas all that is needed for vocal prayer proper is the repetition of certain words, usually a set form with the intention of using them in prayer. So long as the intention lasts, i.e. so long as nothing is done to terminate it or wholly inconsistent with it, so long as one continues to repeat the form of prayer, with proper reverence in disposition and outward manner, with only this general purpose of praying according to the prescribed form, so long as one continues to pray and no thought or external act can be considered a distraction unless it terminate our intention, or by levity or irreverence be wholly inconsistent with the prayer. Thus one may pray in the crowded streets where it is impossible to avoid sights and sounds and consequent imaginations and thoughts.Provided one repeats the words of the prayer and avoids wilful distractions of mind to things in no way pertaining to prayer, one may through mental infirmity or inadvertence admit numerous thoughts not connected with the subject of the prayer, without irreverence. It is true, this amount of attention does not enable one to derive from prayer the full spiritual advantage it should bring; nay, to be satisfied with it as a rule would result in admitting distractions quite freely and wrongfully. For this reason it is advisable not only to keep the mind bent on praying but also to think of the purport of the prayer, and as far as possible to think of the meaning of some at least of the sentiments or expressions of the prayer. As a means of cultivating the habit, it is recommended, notably in the spiritual exercises of St. Ignatius, often to recite certain familiar prayers, the Lord’s Prayer, the Angelical Salutation, the Creed, the Confiteor, slowly enough to admit the interval of a breath between the principal words or sentences, so as to have time to think of their meaning, and to feel in one’s heart the appropriate emotions. Another practice strongly recommended by the same author is to take each sentence of these prayers as a subject of reflection, not delaying too long on any one of them unless one finds in it some suggestion or helpful thought or sentiment, but then stopping to reflect as long as one finds proper food for thought or emotion, and, when one has dwelt sufficiently on any passage, finishing the prayer without further deliberate reflection (see DISTRACTION).Necessity of PrayerPrayer is necessary for salvation. It is a distinct precept of Christ in the Gospels (Matthew 6:9; 7:7; Luke 11:9; John 16:26; Colossians 4:2; Romans 12:12; 1 Peter 4:7). The precept imposes on us only what is really necessary as a means of salvation. Without prayer we cannot resist temptation, nor obtain God’s grace, nor grow and persevere in it. This necessity is incumbent on all according to their different states in life, especially on those who by virtue of their office, of priesthood, for instance, or other special religious obligations, should in a special manner pray for their own welfare and for others. The obligation to pray is incumbent on us at all times. "And he spoke also a parable, to them that we ought always to pray, and not to faint" (Luke 18:1); but it is especially pressing when we are in great need of prayer, when without it we cannot overcome some obstacle or perform some obligation; when, to fulfil various obligations of charity, we should pray for others; and when it is specially implied in some obligation imposed by the Church, such as attendance at Mass, and the observance of Sundays and feast-days. This is true of vocal prayer, and as regards mental prayer, or meditation, this, too, is necessary so far as we may need to apply our mind to the study of Divine things in order to acquire a knowledge of the truths necessary for salvation.The obligation to pray is incumbent on us at all times, not that prayer should be our sole occupation, as the Euchites, or Messalians, and similar heretical sects professed to believe. The texts of Scripture bidding us to pray without ceasing mean that we must pray whenever it is necessary, as it so frequently is necessary; that we must continue to pray until we shall have obtained what we need. Some writers speak of a virtuous life as an uninterrupted prayer, and appeal to the adage "to toil is to pray" (laborare est orare). This does not mean that virtue or labour replaces the duty of prayer, since it is not possible either to practise virtue or to labour properly without frequent use of prayer. The Wyclifites and Waldenses, according to Suarez, advocated what they called vital prayer, consisting in good works, to the exclusion even of all vocal prayer except the Our Father. For this reason Suarez does not approve of the expression, though St. Francis de Sales uses it to mean prayer reinforced by work, or rather work which is inspired by prayer. The practice of the Church, devoutly followed by the faithful, is to begin and end the day with prayer; and though morning and evening prayer is not of strict obligation, the practice of it so well satisfies our sense of the need of prayer that neglect of it, especially for a long time is regarded as more or less sinful, according to the cause of the neglect, which is commonly some form of sloth.Vocal PrayerPrayer may be classified as vocal or mental, private or public. In vocal prayer some outward action, usually verbal expression, accompanies the internal act implied in every form of prayer. This external action not only helps to keep us attentive to the prayer, but it also adds to its intensity. Examples of it occur in the prayer of the Israelites in captivity (Exodus 2:23); again after their idolatry among the Chanaanites (Judges 3:9); the Lord’s Prayer (Matthew 6:9); Christ’s own prayer after resuscitating Lazarus (John 11:41); and the testimonies in Heb., v, 7, and xiii, 15, and frequently we are recommended to use hymns, canticles, and other vocal forms of prayer. It has been common in the Church from the beginning; nor has it ever been denied, except by the Wyclifites and the Quietists. The former objected to it as unnecessary, as God does not need our words to know what goes on in our souls, and prayer being a spiritual act need be performed by the soul alone without the body. The latter regarded all external action in prayer as an untoward disturbance or interference with the passivity of the soul required, in their opinion, to pray properly. It is obvious that prayer must be the action of the entire man, body as well as soul; that God who created both is pleased with the service of both, and that when the two act in unison they help instead of interfering with one another’s activities. The Wyclifites objected not only to all external expression of prayer generally, but to vocal prayer in its proper sense, viz. Prayer expressed in set form of words, excepting only the Our Father. The use of a variety of such forms is sanctioned by the prayer over the first-fruits (Deuteronomy 26:13). If it be right to use one form, that of the Our Father, why not others also? The Litany, Collective and Eucharistic prayers of the early Church were surely set forms, and the familiar daily prayers, the Our Father, Hail Mary, Apostles’ Creed, Confiteor, Acts of Faith, Hope, and Charity, all attest the usage of the Church in this respect and the preference of the faithful for such approved forms to others of their own composition.Postures in PrayerPostures in prayer are also an evidence of the tendency in human nature to express inward sentiment by outward sign. Not only among Jews and Christians, but among pagan peoples also, certain postures were considered appropriate in prayer, as, for instance, standing with arms raised among the Romans. The Orante indicates the postures favoured by the early Christians, standing with hands extended, as Christ on the Cross, according to Tertullian; or with hands raised towards heaven, with bowed heads, or, for the faithful, with eyes raised toward heaven, and, for the catechumens, with eyes bent on the earth; prostration, kneeling, genuflection, and such gestures as striking the breast are all outward signs of the reverence proper for prayer, whether in public or private.Mental PrayerMeditation is a form of mental prayer consisting in the application of the various faculties of the soul, memory, imagination, intellect, and will, to the consideration of some mystery, principle, truth, or fact, with a view to exciting proper spiritual emotions and resolving on some act or course of action regarded as God’s will and as a means of union with Him. In some degree or other it has always been practised by God-fearing souls. There is abundant evidence of this in the Old Testament, as, for instance, in Ps. xxxviii, 4; lxii, 7; lxxvi, 13; cxviii throughout; Ecclus., xiv, 22; Is., xxvi, 9; lvii, 1; Jer., xii, 11. In the New Testament Christ gave frequent examples of it, and St. Paul often refers to it, as in Eph., vi, 18; Col., iv, 2; I Tim., iv, 15; I Cor., xiv, 15. It has always been practised in the Church. Among others who have recommended it to the faithful as Chrysostom in his two books on prayer, as also in his "Hom. xxx in Gen." and "Hom. vi. in Isaiam"; Cassian in "Conference ix"; St. Jerome in "Epistola 22 ad Eustochium"; St. Basil in his "Homily on St. Julitta, M.", and "In regular breviori", 301; St. Cyprian, "In expositione orationis dominicalis"; St. Ambrose, "De sacramentis", VI, iii; St. Augustine, "Epist. 121 ad Probam", cc. v, vi, vii; Boctius, "De spiritu et anima", xxxii; St. Leo, "Sermo viii de jejunio"; St. Bernard, "De consecratione’", I, vii; St. Thomas, II-II, Q. lxxxiii, a. 2.The writings of the Fathers themselves and of the great theologians are in large measure the fruit of devout meditation as well as of study of the mysteries of religion. There is, however, no trace of methodical meditation before the fifteenth century. Prior to that time, even in monasteries, no regulation seems to have existed for the choir or arrangement of subject, the order, method, and time of the consideration. From the beginning, before the middle of the twelfth century, the Carthusians had times set apart for mental prayer, as appears from Guigo’s "Consuetudinary", but no further regulation. About the beginning of the sixteenth century one of the Brothers of the Common Life, Jean Mombaer of Brussels, issued a series of subjects or points for meditation. The monastic rules generally prescribed times for common prayer, usually the recitation of the Office, leaving it to the individual to ponder as he might on one or other of the texts. Early in the sixteenth century the Dominican chapter of Milan prescribed mental prayer for half an hour morning and evening. Among the Franciscans there is record of methodical mental prayer about the middle of that century. Among the Carmelites there was no regulation for it until Saint Theresa introduced it for two hours daily. Although Saint Ignatius reduced meditation to such a definite method in his spiritual exercises, it was not made part of his rule until thirty years after the formation of the Society. His method and that of St. Sulpice have helped to spread the habit of meditating beyond the cloister among the faithful everywhere.Methods of MeditationIn the method of St. Ignatius the subject of the meditation is chosen beforehand, usually the previous evening. It may be any truth or fact whatever concerning God or the human soul, God’s existence, His attributes, such as justice, mercy, love, wisdom, His law, providence, revelation, creation and its purpose, sin and its penalties, death, creation and its purpose, sin and its penalties, death, judgment, hell, redemption, etc. The precise aspect of the subject should be determined very definitely, otherwise its consideration will be general or superficial and of no practical benefit. As far as possible its application to one’s spiritual needs should be foreseen, and to work up interest in it, as one retires and rises, one should recall it to mind so as to make it a sleeping and a waking thought. When ready for meditation, a few moments should be given to recollecting what we are about to do so as to begin with quiet of mind and deeply impressed with the sacredness of prayer. A brief act of adoration of God naturally follows, with a petition that our intention to honour Him in prayer may be sincere and persevering, and that every faculty and act, interior and exterior, may contribute to His service and praise. The subject of the meditation is then recalled to mind, and in order to fix the attention, the imagination is here employed to construct some scene appropriate to the subject, e.g. the Garden of Paradise, if the meditation be on Creation, or the Fall of Man; the Valley of Jehosaphat, for the Last Judgment; or, for Hell, the bottomless and boundless pit of fire. This is called the composition of the place, and even when the subject of meditation has no apparent material associations, the imagination can always devise some scene or sensible image that will help to fix or recall one’s attention and appreciate the spiritual matter under consideration. Thus, when considering sin, especially carnal sin, as enslaving the soul, the Book of Wisdom, ix, 15, suggests the similarity of the body to the prison house of the soul: "The corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things."Quite often this initial step, or prelude as it is called, might occupy one profitably the entire time set apart for meditation; but ordinarily it should be made in a few minutes. A brief petition follows for the special grace one hopes to obtain and then the meditation proper begins. The memory recalls the subject as definitely as possible, one point at a time, repeating it over if necessary, always as a matter of intimate personal interest, and with a strong act of faith until the intellect naturally apprehends the truth or the import of the fact under consideration, and begins to conceive it as a matter for careful consideration, reasoning about it and studying what it implies for one’s welfare. Gradually an intense interest is aroused in these reflections, until, with faith quickening the natural intelligence one begins to perceive applications of the truth or fact to one’s condition and needs and to feel the advantage or necessity of acting upon the conclusions drawn from one’s reflections. This is the important moment of meditation. The conviction that we need or should do something in accordance with our consideration begets in us desires or resolutions which we long to accomplish. It we are serious we shall admit of no self-deception either as to the propriety or possibility of such resolutions on our part. No matter what it may cost us to be consistent, we shall adopt them, and the more we appreciate their difficulty and our own weakness or incapacity, the more we shall try to value the motives which prompt us to adopt them, and above all the more we shall pray for grace to be able to carry them out.If we are in earnest we shall not be satisfied with a superficial process. In the light of the truth we are meditating, our past experience will come to mind and confront us perhaps with memory of failure in previous attempts similar to those we are considering now, or at least with a keen sense of the difficulty to be apprehended, making us more solicitous about the motives animating us and humble in petitioning God’s grace. These petitions, as well as all the various emotions that arise from our reflections, find expression in terms of prayer to God which are called colloquies, or conversations with Him. They may occur at any point in the process, whenever our thoughts inspire us to call upon God for our needs, or even for light to perceive and appreciate them and to know the means of obtaining them. This general process is subject to variations according to the character of the matter under consideration. The number of preludes and colloquies may vary, and the time spent in reasoning may be greater or less according to our familiarity with the subject. There is nothing mechanical in the process; indeed, if analysed, it is clearly the natural operation of each faculty and of all in concert. Roothaan, who has prepared the best summary of it, recommends a remote preparation for it, so as to know whether we are properly disposed to enter into meditation, and, after each exercise, a brief review of each part of it in detail to see how far we may have succeeded. It is strongly advised to select as a means of recalling the leading thought or motive or affection some brief memorandum, preferably couched in the words of some text of Scripture, the "Imitation of Christ", the Fathers of the Church, or of some accredited writer on spiritual things. Meditation made regularly according to this method tends to create an atmosphere or spirit of prayer.The method in vogue among the Sulpicians and followed by the students in their seminaries is not substantially different from this. According to Chenart, companion of Olier and for a long time director of the Seminary of St. Sulpice, the meditation should consist of three parts: the preparation, the prayer proper, and the conclusion. By way of preparation we should begin with acts of adoration of Almighty God, of self-humiliation, and with fervent petition to be directed by the Holy Spirit in our prayer to know how to make it well and obtain its fruits. The prayer proper consists of considerations and the spiritual emotions or affections that result from such considerations. Whatever the subject of the meditation may be, it should be considered as it may have been exemplified in the life of Christ, in itself, and in its practical importance for ourselves. The simpler these considerations are the better. A long or intricate course of reasoning is not at all desirable. When some reasoning is needed, it should be simple and always in the light of faith. Speculation, subtlety, curiosity are all out of place. Plain, practical reflections, always with an eye to self-examination, in order to see how well or ill our conduct conforms to the conclusions we derive from such reflections, are by means to be sought. The affections are the main object of the meditation. These are to have charity as their aim and norm. They should be few, if possible, one only of such simplicity and intensity that it can inspire the soul to act on the conclusion derived from the consideration and resolve to do something definite in the service of God. To seek too many affections only distracts or dissipates the attention of the mind and weakens the resolution of the will. If it be difficult to limit the emotions to one, it is not well to make much effort to do so, but better to devote our energies to deriving the best fruit we can from such as arise naturally and with ease from our mental reflections. As a means of keeping in mind during the day the uppermost thought or motive of the meditation we are advised to cull a spiritual nosegay, as it is quaintly called, with which to refresh the memory from time to time.Meditation carefully followed forms habits of recalling and reasoning rapidly and with some ease about Divine things in such a manner as to excite pious affections, which become very ardent and which attach us very strongly to God’s will. When prayer is made up chiefly of such affections, it is called by Alvarez de Paz, and other writers since his time, affective prayer, to denote that instead of having to labour mentally to admit or grasp a truth, we have grown so familiar with it that almost the mere recollection of it fills us with sentiments of faith, hope, charity; moves us to practise more generously one or other of the moral virtues; inspires us to make some act of self-sacrifice or to attempt some work for the glory of God. When these affections become more simple, that is, less numerous, less varied, and less interrupted or impeded by reasoning or mental attempts to find expression either for considerations or affections, they constitute what is called the prayer of simplicity by Bossuet and those who follow his terminology, of simple attention to one dominant thought or Divine object without reasoning on it, but simply letting it recur at intervals to renew or strengthen the sentiments which keep the soul united to God.These degrees of prayer are denoted by various terms by writers on spiritual subjects, the prayer of the heart, active recollection, and by the paradoxical phrases, active repose, active quietude, active silence, as opposed to similar passive states; St. Francis de Sales called it the prayer of simple committal to God, not in the sense of doing nothing or of remaining inert in His sight, but doing all we can to control our own restless and aberrant faculties so as to keep them disposed for His action. By whatever name these degrees of prayer may be called, it is important not to confuse them with any of the modes of Quietism (see GUYON, MOLINOS), as also not to exaggerate their importance, as if they were absolutely different from vocal prayers and meditation, since they are only degrees of ordinary prayer. With more than usual attention to the sentiment of a set form of prayer meditation begins; the practice of meditation develops a habit of centering our affections on Divine things; as this habit is cultivated, distractions are more easily avoided, even such as arise from our own varied and complex thoughts or emotions, until God or any truth or fact relating to Him becomes the simple object of our undisturbed attention, and this attention is held steadfast by the firm and ardent affection it excites. St. Ignatius and other masters in the art of prayer have provided suggestions for passing from meditation proper to these further degrees of prayer. In the "Spiritual Exercises" the repetition of previous meditations consists in affective prayer, and the exercises of the second week, the contemplations of the life of Christ, are virtually the same as the prayer of simplicity, which is in its last analysis the same as the ordinary practice of contemplation. Other modes of prayer are described under CONTEMPLATION; PRAYER OF QUIET.The classification of private and public prayer is made to denote distinction between the prayer of the individual, whether in or out of the presence of others, for his or for others needs, and all prayer offered officially or liturgically whether in public or in secret, as when a priest recites the Divine Office outside of choir. All the liturgical prayers of the Church are public, as are all the prayers which one in sacred orders offers in his ministerial capacity. These public prayers are usually offered in places set apart for this purpose, in churches or chapels, just as in the Old Law they were offered in the Temple and in the synagogue. Special times are appointed for them: the hours for the various parts of the daily Office, days of rogation or of vigil, seasons of Advent and Lent; and occasions of special need, affliction, thanksgiving, jubilee, on the part of all, or of large numbers of the faithful. (See UNION OF PRAYER.)----------------------------------- ST. THOMAS, II-II, Q. lxxxiii; SUAREZ, De oratione, I, in De religione, IV; PESCH, Praelectiones dogmaticae, IX (Freiburg, 1902); ST. BERNARD, Scala claustralium, attributed to St. Augustine under the title of Scala paradisi in volume IX among his works; ROOTHAAN, The Method of Meditation (New York, 1858); LETOURNEAU, Methode d’oraison mentale du seminaire de St-Sulpice (Paris, 1903); Catechism of the Council of Trent, tr. DONOVAN (Dublin, s. d.); POULAIN, The Graces of Interior Prayer (St. Louis, 1911); CAUSADE, Progress in Prayer, tr. SHEEHAN (St. Louis); FISHER, A Treatise on Prayer (London, 1885); EGGER, Are Our Prayers Heard? (London, 1910); ST. FRANCIS DE SALES, Treatise of the Love of God (tr. London, 1884); ST. PETER OF ALCANTARA, A Golden Treatise on Mental Prayer (tr. Oxford, 1906); FABER, Growth in Holiness (London, 1854). Among the many books of meditation, the following may be mentioned: AVANCINI, Vita et doctrina Jesu Christi ex quatuor evangeliis collectae (Paris, 1850); DE PONTE, Meditationes de praecipuis fidei nostrae mysteriis (St. Louis, 1908-10), tr., Meditations on the Mysteries of Holy Faith (London, 1854); GRANADA, Meditations and Contemplations (New York, 1879); LANCICIUS, Pious Affections towards God and the Saints (London, 1883); SEGNERI, The Manna of the Soul (London, 1892); ST. JOHN BAPTIST DE LA SALLE, Meditations for Sundays and Festivals (New York, 1882); BELLORD, Meditations (London); LUCK, Meditations; CHALLONER, Considerations upon Christian Truths and Christian Doctrines (Philadelphia, 1863); CLARKE, Meditations on the Life, Teaching and Passion of Jesus Christ (New York, 1901); HAMON, Meditations for all the Days in the Year (New York, 1894); MEDAILLE, Meditations on the Gospels, tr. EYRE (New York, 1907); NEWMAN, Meditations and Devotions (New York, 1893); WISEMAN, Daily Meditations (Dublin, 1868); VERCRUYSSE, Practical Meditations (London). JOHN J. WYNNE Transcribed by Thomas M. Barrett Dedicated to Fr. Jim Poole, S.J. The Catholic Encyclopedia, Volume XIICopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, June 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
1. In the Old Testament:
The history of prayer as it meets us here reflects various stages of experience and revelation. In the patriarchal period, when ’men began to call upon the name of the Lord’ (Gen 4:26; compare Gen 12:8; Gen 21:33), prayer is naive, familiar and direct (Gen 15:2 ff; Gen 17:18; Gen 18:23 ff; Gen 24:12). It is evidently associated with sacrifice (Gen 12:8; Gen 13:4; Gen 26:25), the underlying idea probably being that the gift or offering would help to elicit the desired response. Analogous to this is Jacob’s vow, itself a species of prayer, in which the granting of desired benefits becomes the condition of promised service and fidelity (Gen 28:20 ff). In the pre-exilic history of Israel prayer still retains many of the primitive features of the patriarchal type (Exo 3:4; Num 11:11-15; Jdg 6:13 ff; Jdg 11:30 f; 1Sa 1:11; 2Sa 15:8; Psa 66:13 f). The Law has remarkably little to say on the subject, differing here from the later Judaism (see Schurer, HJP, II, i, 290, index-vol, p. 93; and compare Mat 6:5 ff; Mat 23:14; Act 3:1; Act 16:13); while it confirms the association of prayer with sacrifices, which now appear, however, not as gifts in anticipation of benefits to follow, but as expiations of guilt (Deu 21:1-9) or thank offerings for past mercies (Deu 26:1-11). Moreover, the free, frank access of the private individual to God is more and more giving place to the mediation of the priest (Deu 21:5; Deu 26:3), the intercession of the prophet (Exo 32:11-13; 1Sa 7:5-13; 1Sa 12:23), the ordered approach of tabernacle and temple services (Ex 40; 1 Ki 8). The prophet, it is true, approaches God immediately and freely - Moses (Exo 34:34; Deu 34:10) and David (2Sa 7:27) are to be numbered among the prophets - but he does so in virtue of his office, and on the ground especially of his possession of the Spirit and his intercessory function (compare Eze 2:2; Jer 14:15).
A new epoch in the history of prayer in Israel was brought about by the experiences of the Exile. Chastisement drove the nation to seek God more earnestly than before, and as the way of approach through the external forms of the temple and its sacrifices was now closed, the spiritual path of prayer was frequented with a new assiduity. The devotional habits of Ezra (Ezr 7:27; Ezr 8:23), Nehemlab (Neh 2:4; Neh 4:4, Neh 4:9, etc.) and Daniel (Dan 6:10) prove how large a place prayer came to hold in the individual life; while the utterances recorded in Ezr 9:6-15; Neh 1:5-11; 9:5-38; Dan 9:4-19; Isa 63:7 through 64:12 serve as illustrations of the language and spirit of the prayers of the Exile, and show especially the prominence now given to confession of sin. In any survey of the Old Testament teaching the Psalms occupy a place by themselves, both on account of the large period they cover in the history and because we are ignorant in most cases as to the particular circumstances of their origin. But speaking generally it may be said that here we see the loftiest flights attained by the spirit of prayer under the old dispensation - the intensest craving for pardon, purity and other spiritual blessings (Ps 51; Psa 130:1-8), the most heartfelt longing for a living communion with God Himself (Psa 42:2; Psa 63:1; Psa 84:2).
2. In the New Testament:
Here it will be convenient to deal separately with the material furnished by the Gospel narratives of the life and teaching of Christ and that found in the remaining books. The distinctively Christian view of prayer comes to us from the Christ of the Gospels. We have to notice His own habits in the matter (Luk 3:21; Luk 6:12; Luk 9:16, Luk 9:29; Luk 22:32, Luk 22:39-46; Luk 23:34-46; Mat 27:46; Jn 17), which for all who accept Him as the revealer of the Father and the final authority in religion immediately dissipate all theoretical objections to the value and efficacy of prayer. Next we have His general teaching on the subject in parables (Luk 11:5-9; Luk 18:1-14) and incidental sayings (Mat 5:44; Mat 6:5-8; Mat 7:7-11; Mat 9:38; Mat 17:21; Mat 18:19; Mat 21:22; Mat 24:20; Mat 26:41 and the parallels), which presents prayer, not as a mere energizing of the religious soul that is followed by beneficial spiritual reactions, but as the request of a child to a father (Mat 6:8; Mat 7:11), subject, indeed, to the father’s will (Mat 7:11; compare Mat 6:10; Mat 26:39, Mat 26:42; 1Jn 5:14), but secure always of loving attention and response (Mat 7:7-11; Mat 21:22). In thus teaching us to approach God as our Father, Jesus raised prayer to its highest plane, making it not less reverent than it was at its best in Old Testament times, while far more intimate and trustful. In the &LORD’S PRAYER (which see). He summed up His ordinary teaching on the subject in a concrete example which serves as a model and breviary of prayer (Mat 6:9-13; Luk 11:2-4). But according to the Fourth Gospel, this was not His final word upon the subject. On the night of the betrayal, and in full view of His death and resurrection and ascension to God’s right hand, He told His disciples that prayer was henceforth to be addressed to the Father in the name of the Son, and that prayer thus offered was sure to be granted (Joh 16:23, Joh 16:24, Joh 16:26). The differentia of Christian prayer thus consists in its being offered in the name of Christ; while the secret of its success lies on the one hand in the new access to the Father which Christ has secured for His people (Joh 17:19; compare Heb 4:14-16; Heb 10:19-22), and on the other in the fact that prayer offered in the name of Christ will be prayer in harmony with the Father’s will (Joh 15:7; compare 1Jn 3:22 f; 1Jn 5:13 f).
In the Acts and Epistles we see the apostolic church giving effect to Christ’s teaching on prayer. It was in a praying atmosphere that the church was born (Act 1:14; compare Act 2:1); and throughout its early history prayer continued to be its vital breath and native air (Act 2:42; Act 3:1; Act 6:4, Act 6:6 and passim). The Epistles abound in references to prayer. Those of Paul in particular contain frequent allusions to his own personal practice in the matter (Rom 1:9; Eph 1:16; Php 1:9; 1Th 1:2, etc.), and many exhortations to his readers to cultivate the praying habit (Rom 12:12; Eph 6:18; Php 4:6; 1Th 5:17, etc.). But the new and characteristic thing about Christian prayer as it meets us now is its connection with the Spirit. It has become a spiritual gift (1Co 14:14-16); and even those who have not this gift in the exceptional charismatic sense may “pray in the Spirit” whenever they come to the throne of grace (Eph 6:18; Jud 1:20). The gift of the Spirit, promised by Christ (Joh 14:16 ff, etc.), has raised prayer to its highest power by securing for it a divine cooperation (Rom 8:15, Rom 8:26; Gal 4:6). Thus Christian prayer in its full New Testament meaning is prayer addressed to God as Father, in the name of Christ as Mediator, and through the enabling grace of the indwelling Spirit. See PRAYERS OF JESUS.
1. General.-Prayer was to the Apostolic Church the very secret of a ‘life hid with Christ in God’ (Col_3:3). It was to them the most natural thing in the world to pray for guidance in perplexity, for strength and blessing when the will of God was manifest. In a word, their intercourse with God passed through the whole scale of feeling from the low note of penitence to the highest notes of thanksgiving and praise. Petition for themselves invariably grew into intercession for others and was never the last word of prayer. Alike when the apostles were about to choose a successor to Judas (Act_1:24) and when the Church of Antioch sent forth Barnabas and Paul on their first missionary journey (Act_13:3), prayer was offered. When Paul was kept in prison, he desired and expected such earnest prayer of the Church unto God for him as was offered by the Church of Jerusalem for Peter (Act_12:5).
At first the Temple was the centre for the Christians’ devotions. They clung to it as ‘the house of prayer,’ and used ‘the prayers’ (Act_3:1) of Jewish devotion at the customary hours. The third hour was marked by the gift of the Spirit (Act_2:15), the ninth by the miracle of the healing of a lame man by Peter and John on their way to prayer (Act_3:1), the sixth by the vision which taught Peter to receive Gentile converts. The ill-will of priests and Sadducees only drove them to more earnest prayer for grace to speak God’s word ‘with all boldness’ (Act_4:24-30). There is a deep thought in 1Jn_3:22 where prayer is spoken of as the boldness with which a son appears before the Father to make requests. Every such prayer is answered ‘not as a reward for meritorious action, but because the prayer itself rightly understood coincides with God’s will’ (Westcott, ad loc.).
The chief characteristic of Christian prayer is the new power which the fellowship of the Spirit brought to Christians, and the grace of perseverance (Eph_6:18). It is the Spirit whose voice within each child of God cries ‘Abba, Father’ (Gal_4:6)._ And, when we are weak and know not what to pray for, ‘the Spirit itself entreats for us with groans which are not to be expressed in words,’ ‘bears His part in our present difficulties’ and makes ‘our inarticulate longings for a better life … audible to God … and acceptable to Him since they are the voice of His Spirit’ (H. B. Swete, The Holy Spirit in the NT, London, 1909, pp. 220, 221). In this deepest teaching of Paul we are led to associate with the work of the Spirit within the intercession of the Son at the Right Hand (Rom_8:34). And we find the clue to the great prayers of Paul.
Beginning with 1Th_1:2-3, we find that the Apostle includes thanksgiving, intercession, and consciousness of the presence of God as of the needs of others. He lays stress on the need of intelligence if prayer is to edify (1Co_14:14 ff.). And along with intelligence he demands from the Christian soldier the resolute perseverance which characterizes his own prayers.
Eph_6:18.-The universality of the duty as to mode, times, and persons is enforced by the words ‘all prayer,’ ‘at all seasons,’ ‘in all perseverance’, ‘for all the saints.’
Rom_1:8-12.-As elsewhere, Paul begins with thankfulness, offering all prayer through the one Mediator, to whom he commends all the service of the Roman Christians, remembering them, no doubt by name, and desiring to see them both to impart and to receive grace.
Eph_1:15-19; Eph_3:14-19.-Again, beginning with thanksgiving, he asks that his friends may have the spirit of efficiency, growth in knowledge, enlightenment, issuing in power. Knowledge and power are the keynotes in the second prayer, in which there is remarkable social teaching. As each individual is strengthened, the life of the whole community will be uplifted by the Spirit of the Father from whom every fatherhood is named, and who has sent the Christ to teach love as ‘the characteristic virtue both of the historic Person and of the ideal State’ (Chadwick, Pastoral Teaching of St. Paul, p. 292).
In Col_1:9 ff. the same keynotes-knowledge, strength, thankfulness-recur. Knowledge of God’s will affects conduct; under the guidance of the Spirit we are led to new forms of service, are enabled to bear with cheerfulness our difficulties and disappointments, assured that the lot of the saints is a privilege ‘in the [Divine] light.’
In Php_1:9-11 Paul prays that love may abound in knowledge and in all perception. All the faculties of reason and emotion will be cultivated in the well-balanced life, in which enthusiasm does not overpower intelligence and tact, but in the long series of moral choices, by which character is built up, the presence and power of Christ will determine the goal which is ‘the fruit of righteousness’ in a life lived in union with Him. ‘Gloria Dei vivens homo.’
These prayers of Paul throw a bright light on the meaning of the different words for prayer which are often discussed from a philological rather than from a religious point of view. The most important are united in the explicit charge given to Timothy (1Ti_2:1 f.): ‘I exhort therefore, first of all, that supplications (äåÞóåéò), prayers (ðñïóåõ÷áß), intercessions (ἐíôåýîåéò), thanksgivings (åὐ÷áñéóôßáé), be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity.’ Here ðñïóåõ÷Þ means prayer in general, always as addressed to God, whereas åὐ÷Þ means more often a vow than prayer; äÝçóéò is prayer for particular benefits; ἔíôåõîéò (lit._ ‘a pleading for or against others’) includes the idea of approach (ἐíôõã÷Üíù) which in Rom_8:26 emphasizes its meaning of the intercession of the Spirit, and in Rom_8:34, Heb_7:25 of the Son. Other words are áἴôçìá, a petition of man to God (Php_4:6, 1Jn_5:15); and ἱêåôçñßá, an adjective used at first with such a word as ῥÜâäïò or ἐëáßá, picturing the symbol of supplication, an olive branch bound round with wool carried by the suppliant.
While all Christians are exhorted to pray without ceasing (1Th_5:17) it was regarded as a special privilege of those who had leisure, such as ‘widows indeed’ (1Ti_5:5), to continue in supplications and prayers night and day. Thus the apostles enlisted the help of the Seven in order to give themselves to prayer and to the ministry of the Word (Act_6:4).
There is a deep meditation on the hearing of prayer in Heb_5:7, with reference to our Lord’s prayers. ‘True prayer-the prayer which must be answered-is the personal recognition and acceptance of the divine will (Joh_14:7 : comp. Mar_11:24 ἐëÜâåôå). It follows that the hearing of prayer, which teaches obedience, is not so much the granting of a specific petition, which is assumed by the petitioner to be the way to the end desired, but the assurance that what is granted does most effectively lead to the end. Thus we are taught that Christ learned that every detail of His Life and Passion contributed to the accomplishment of the work which He came to fulfil, and so He was most perfectly “heard.” In this sense He was “heard for His godly fear” ’ (Westcott). These pregnant sentences go to the very root of the problem of prayer. We learn its meaning as the Apostolic Church learnt it only by following our Lord to Gethsemane and the Cross. The ordinary posture of prayer was standing with arms outstretched, like the Pharisee of our Lord’s parable (Luk_18:11), and the earliest paintings of Orantes in the Roman Catacombs. The well-known words of Tertullian may be quoted (Apol. 30): ‘Gazing up heavenward we Christians pray with hands extended because they are innocent, with the head uncovered because we are not ashamed; finally, without a guide because we pray from the heart.’
Following the example of our Lord, both kneeling and prostration were also adopted; Stephen (Act_7:60), Peter (Act_9:40), Paul (Act_20:36, Act_21:5), all knelt. Clement of Rome associated prostration with penitence (Ep. ad Cor. i. 48): ‘Let us therefore root this out quickly, and let us fall down before the Master, and entreat Him with tears.’ The value attached by Ignatius to the influence of prayer is expressed in the words (Ephesians 5): ‘For if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church.’
2. Prayers for the departed.-The possible references to prayers for the departed in the NT taken by themselves are ambiguous, nor is it easy to deal with this subject without reference to authors who wrote outside the limits of this Dictionary. But there is one reference, which may be fairly said to prove the existence of this practice during the first half of the 2nd century.
The epitaph of Abercius (Avircius Marcellus), who was bishop of Hierapolis in Phrygia Salutaris c._ a.d. 160, includes: ‘Let every friend who observeth this pray for me.’ This is confirmed by the evidence of Tertullian, de Corona, 3 (written c._ a.d. 211): ‘We offer oblations for the dead on the anniversary of their birth.’ And again (c._ a.d. 217), in de Monogamia, 10, Tertullian describes a Christian widow as one ‘who prays for his [i.e. her husband’s] soul, and requests refreshment for him in the meanwhile, and fellowship in the first resurrection, and she offers [sacrifice] on the anniversaries of his falling asleep.’
There are also many such references in the inscriptions of the Catacombs, some of which may be assigned to the 2nd century. And there is a continuous tradition of such prayers in the ancient Liturgies, in which prayers are offered for those who rest in Christ that they may have peace and light, rest and refreshment: that they may live in God (or in Christ): that they may be partakers of the joyful resurrection, and of the inheritance of the Kingdom of God.
It is clear that such intercessions date from the beginning of the 2nd cent., and that they represent quite faithfully the general tenor of the teaching of the Apostolic Church on the Future State. Without labouring the point we may say that they support the inference that Onesiphorus was dead when Paul prayed for him (2Ti_1:16-18): ‘The Lord grant unto him to find mercy of the Lord in that day.’ The Apostle mentions his household in 2Ti_1:16 and 2Ti_4:19, but says nothing of Onesiphorus himself.
The reference in 2Ma_12:43-45 to sacrifices offered for the dead by Judas Maccabaeus may be taken to prove that prayers for the dead were not unknown in our Lord’s time. But the author speaks in an apologetic way, as if the act of Judas were not a common practice. And the Sadducees who controlled the Temple services did not believe in any resurrection, so we cannot suppose that they would have approved of such prayers.
The central thought of the Apostolic Church with regard to their relationship to the faithful departed is summed up in the Epistle to the Hebrews (Heb_12:22-23) in the words: ‘Ye are come … to the spirits of just men made perfect,’ also described (Heb_12:1) as ‘a great cloud of witnesses.’ They are living and they are interested in both our faith and conduct, and the least response of our loyalty to them will naturally find expression in our prayers for their peace and progress.
Literature-W. E. Chadwick, The Pastoral Teaching of St. Paul, Edinburgh, 1907; F. E. Warren, The Liturgy and Ritual of the Ante-Nicene Church, London, 1897; A. J. Worlledge, Prayer, do., 1902; G. Bull, Serm. iii. (= Works, 7 vols., Oxford, 1846, i. 77); H. M. Luckock, After Death: Testimony of Primitive Times4, London, 1832; S. C. Gayford, Future State, do., 1903; J. Ussher, An Answer to a Challenge made by a Jesuite in Ireland, do., 1631; G. H. S. Walpole, The Gospel of Hope, do., 1914.
A. E. Burn.
Prayer is a central part of Jewish life. Observant Jews pray three times daily and say blessings over just about every day-to-day activity. See Prayers and Blessings; Jewish Liturgy; Common Prayers and Blessings.
Prayer is that activity of believers whereby they communicate with God, worshipping him, praising him, thanking him, confessing to him and making requests of him. This article will be concerned mainly with those aspects of prayer connected with requests, whether personal or for others. Concerning other aspects of prayer see CONFESSION; FASTING; PRAISE; WORSHIP.
God’s power and human helplessness
Believers pray because they know that God is the source of all good, the controller of all events and the possessor of supreme power (Neh 1:4-5; Neh 9:6; Mat 6:9). By praying they acknowledge that they have no power to bring about the things they pray for, but God has. Believers are in the position of inferiors to a superior. They have no right to try to force God to do what they want, but by their prayers they are admitting their own helplessness and their complete dependence on God (Mar 9:17-24; Rom 9:20; Rom 11:33-34). They are, in effect, inviting God to work his solution to the matter concerning which they are praying.
The answer to a prayer depends not upon the will-power, zeal or emotions of the person praying, but upon the wisdom and power of God. God looks not for an effort to work up feelings, but for a humble and helpless spirit that trusts entirely in him (Psa 51:17; Pro 3:5-6; Luk 18:10-14). The merit is not in the prayer, but in God who answers the prayer. Only when believers recognize their helplessness can they really pray in the right spirit; for then they acknowledge that God can do what they cannot (Joh 15:5). Their helplessness causes them to trust in God, which means, in other words, that they exercise faith.
Faith and God’s will
Faith, therefore, is a basic requirement of all true prayer (Mat 8:13; Mar 9:23; Mar 11:24; Heb 11:6; Jas 1:6-8). People do not need large amounts of faith. All they need is enough faith to turn in their helplessness to God (Mat 21:21-22). Faith has no merit in itself, as if God needs people’s faith to help him do things. God has complete power in himself. Faith is simply the means by which believers come to God and ask him to exercise that power (Mar 11:22; Act 3:16; Act 4:24-31).
Since faith is part of the very nature of prayer, it is impossible for people to use prayer to get their own way. Those who try to use prayer in such a way are not really praying at all. They are arrogantly commanding God instead of humbly depending on him; they are wanting their will to be done instead of God’s (Mat 20:20-23; Jas 4:3).
Long and impressive prayers will not persuade God; neither will an outward show of zeal and earnestness (Mat 6:5-8; Mar 12:38-40). If believers expect to have their prayers answered, they must pray in the name of Jesus, not in their own name. That is, they must pray for what Jesus wants, not what they want. They must desire that certain things will happen for Jesus’ sake, not for their own sake. They must desire that glory be brought to God, not to themselves (Joh 14:13; Joh 16:23-24).
Answers to prayer
God promises to answer the prayers of his people, but only if they offer those prayers out of pure motives, according to his will, and with a genuine desire to glorify God (Num 14:13-20; Mat 6:10; Mat 18:19; Joh 14:13; 1Jn 5:14-15). Believers should bear in mind that they have no right of their own to come into God’s presence with their requests. They come only because Christ has made entrance into God’s presence possible and because God in his grace accepts them. They come before God humbly and reverently, but they also come confidently (Heb 4:14-16; Heb 10:19-22).
Although God’s people can pray with assurance, they have no guarantee that God will immediately give the things they pray for. In fact, he may not give them at all. The reason for this may be that he has something else in mind that will, in the end, be better for themselves, better for others and more glorifying to God. If people pray in the right spirit and with the sincere desire that God’s will be done, they are assured God will answer their prayers. In so doing he may give something different from what was requested. He gives what people would have asked for if they had the full knowledge that he has (Mat 7:7-11; Mat 26:38-46; Joh 11:32; Joh 11:37; Joh 11:40-45; 2Co 12:8-10; Eph 3:20).
If believers live righteous and godly lives, they can have confidence that God hears and answers their prayers. But disobedience, unconfessed sin and an unforgiving spirit are hindrances to prayer (Psa 66:18-19; Isa 1:15-17; Mar 11:25; Heb 5:7; Jas 5:16; 1Pe 3:12; 1Jn 3:22).
Believers are to pray with the mind as well as with the spirit (1Co 14:15; cf. Rom 12:2; Col 1:9). However, they may not always know how exactly to express their prayers or what exactly to pray for. In such cases the Spirit of Christ, who operates through them in all true prayer, presents the prayers to God on their behalf (Rom 8:26-27; Rom 8:34; Eph 6:18; Heb 7:25; 1Jn 2:1; Jud 1:20).
Matters for prayer
Prayer is an exercise for Christians collectively as well as individually. It is one of the functions of the church, particularly of the leaders of the church (Mat 18:19; Act 1:14; Act 2:42; Act 6:4; Act 12:12; Act 13:3; Act 20:36).
The Bible gives many examples of the matters believers are to pray about. In their concern for the world, they are to pray that the kingly rule of God will have its rightful place in people’s lives (Mat 6:10; Rom 10:1; 1Ti 2:1-4). They are to pray that God will send his servants into the world to bring people to know God (Mat 9:37-38), and that God will protect and guide those servants to make their work fruitful (Act 12:5; Rom 15:30-31; 2Co 1:11; Eph 6:19; Php 1:19).
Concerning the church, Christians should pray that they and their fellow believers might know God and his purposes better, be strengthened by God’s power, have unity among themselves, grow in love, develop wisdom, exercise right judgment, endure hardship with joy, and bring glory to God by lives of fruitfulness and uprightness (Joh 17:20-23; Eph 1:16-23; Eph 3:14-19; Eph 6:18; Php 1:9-11; Col 1:9-11; Col 4:12). They should pray also for the physical well-being of each other (Jas 5:16).
Believers are to pray for those who treat them unkindly (Job 42:10; Mat 5:44), and ask for mercy on those who have sinned and brought disgrace on themselves and on God (Exo 32:11-13; Exo 34:9; 1Sa 12:23). They are to pray for civil rulers, so that God’s will might be done on earth and people might live in peace (Mat 6:10; 1Ti 2:1-2).
In relation to themselves, believers should pray in times of temptation and when they have spiritual battles (Mat 6:13; Mat 26:36-46). They are to pray for God’s guidance (Luk 6:12-13; Act 1:24-25), for wisdom (Jas 1:5-8), for protection (Neh 4:8-9; Psa 57:1-3), and for the necessities of life (Deu 26:15; Mat 6:11). By prayer they can overcome anxiety (Php 4:6; 1Pe 5:6-7).
Praying always
People can engage in prayer anywhere and at any time (Gen 24:12-13; Neh 2:4; Luk 5:16; Luk 6:12; Luk 18:10; Act 10:9; 1Ti 5:5). In addition to developing the habit of speaking to God freely regardless of time or place, believers should set aside certain times when they can be alone with God and pray. Even Jesus recognized the need for set times of prayer (Dan 6:10; Mat 14:23; Mar 1:35). A person may pray in any position, such as standing or kneeling, with hands stretched out or hands lifted up, with head bowed or head uplifted (1Sa 1:26; 1Ki 8:54; 1Ki 18:42; Ezr 9:5; Luk 18:11; Luk 18:13; Joh 11:41; Eph 3:14; 1Ti 2:8).
Praying in faith does not mean that persistence in prayer is unnecessary. On the contrary faith involves perseverance. Believers do not have to beg from a God who is unwilling to give; nevertheless they pray constantly, since their prayers are an expression of their unwavering faith. They know that their heavenly Father will supply his children’s needs (Mar 14:38; Luk 11:5-13; Luk 18:1-8; Eph 6:18; Col 4:2; 1Th 1:2; 1Th 5:17).
Conversation with God in which we express praise, needs, thanks, and concerns. (For further study, turn to "Pray.")
—New Believer’s Bible Glossary
A privilege and an obligation of the Christian where we communicate with God. It is how we convey our confession (1Jn 1:9), requests (1Ti 2:1-3), intercessions (Jas 5:15), thanksgiving (Php 4:6), etc., to our holy God. We are commanded to pray (1Th 5:17).
Some personal requirements of prayer are a pure heart (Psa 66:18), belief in Christ (Joh 14:13), and that the prayer be according to God’s will (1Jn 5:13). We can pray standing (Neh 9:5), kneeling (Ezr 9:5), sitting (1Ch 17:16-27), bowing (Exo 34:8), and with lifted hands (1Ti 2:8).