Difference between revisions of "Prayer"

<p> <strong> [[Prayer]] </strong> . 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]] [&nbsp; Mark 14:35 ff. ||], take St. Paul’s for the removal of his affliction [&nbsp; 2 Corinthians 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. </p> <p> <strong> 1. Terminology </strong> </p> <p> (i.) In OT. (1) The moat usual noun ( <em> tephillah </em> ) 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. &nbsp; 1 Kings 18:28 ). Another word (used only of prayer to God) is from a root of similar meaning Some conjecture that the [[Jewish]] <em> tephillin </em> (phylacteries) originated as substitutes for such marks of laceration. <em> tephillah </em> may, however, indicate merely ‘intervention.’ </p> <p> (2) Several words mean ‘to call.’ To ‘call on the Name’ is to worship ( <em> e.g. </em> &nbsp; [[Genesis]] 4:26 ). Others mean to call for the redress of wrongs ( <em> e.g. </em> &nbsp; Judges 3:9 ), or for help in trouble ( <em> e.g. </em> &nbsp; Psalms 72:12 ). One noun is a ‘ringing outcry’ ( <em> e.g. </em> &nbsp; Psalms 17:1 ). </p> <p> (3) It is natural to find words meaning ‘seek’ ( <em> e.g. </em> &nbsp; Amos 5:4; a different word in &nbsp; Hosea 5:15 ‘to seek God’s face’), ‘ask’ ( <em> e.g. </em> &nbsp; Psalms 105:40 ). To all such words, and generally, the correlative is ‘hear’ or ‘answer.’ </p> <p> (4) Some expressions are anthropomorphic: ‘to encounter,’ ‘fall upon’ in order to supplicate or intercede ( <em> e.g. </em> &nbsp; Jeremiah 7:16 ); ‘to make the face of God pleasant,’ <em> i.e. </em> to appease ( <em> e.g. </em> &nbsp; Exodus 32:11 ), thus equivalent to a more general word, ‘to crave favour’ ( <em> e.g. </em> &nbsp; Deuteronomy 3:23 ). </p> <p> (5) Other terms regard the suppliant’s state of mind: prayer is ‘an outpouring of soul’ ( <em> e.g. </em> &nbsp; Psalms 62:8 ); or ‘a meditation’ ( <em> e.g. </em> &nbsp; John 15:4 RVm [Note: Revised Version margin.] ); or ‘complaint’ ( <em> e.g. </em> &nbsp; Psalms 142:2 ); or the original connotation may be physical, ‘to bow down’ (&nbsp; Ezra 6:10 , cf. &nbsp; Ephesians 3:14 ), ‘to whisper’ (&nbsp; Isaiah 26:16 RVm [Note: Revised Version margin.] ). </p> <p> (ii.) In NT. (1) The classical Gr. word ( <em> proseuchomai </em> ) is largely used. Unlike most OT words, this is used for prayer to God only. A related word ( <em> euchomai </em> ) is by itself little more than wish’ ( <em> e.g. </em> &nbsp; Romans 9:3 ), and needs supplementing to mean ‘prayer’ ( <em> e.g. </em> &nbsp; 2 Corinthians 13:7 ). The corresponding noun ( <em> euchç </em> ) usually means ‘vow’ ( <em> e.g. </em> &nbsp; Acts 18:18 ); but ‘prayer’ in &nbsp; James 5:15 . </p> <p> (2) ‘To call on the Name’ or invoke in prayer ( <em> e.g. </em> &nbsp; Acts 9:14 ). </p> <p> (3) The words for ‘seek’ and ‘ask’ may be used of requests or inquiries made to man ( <em> e.g </em> . &nbsp; Acts 8:34 ), and do not of themselves connote worship. One word denotes the request of the <em> will </em> ( <em> e.g. </em> &nbsp; Matthew 6:8 ), another the request of <em> need </em> ( <em> e.g. </em> &nbsp; Acts 8:22 ), another the <em> form </em> of the request ( <em> e.g </em> . &nbsp; John 17:9 , cf. RVm [Note: Revised Version margin.] ). </p> <p> (4) The OT ‘encounter’ has NT equivalent used of intercession ( <em> e.g. </em> &nbsp; Romans 8:27 ). </p> <p> (5) Prayer is a ‘struggle’ ( <em> e.g. </em> &nbsp; Romans 15:30 ). One picturesque word ( <em> hike tçria </em> ), found only in &nbsp; Hebrews 5:7 , suggests the olive branches held forth by suppliants. </p> <p> <strong> 2. Place, time, and circumstance </strong> </p> <p> (i.) Place. While no restriction is suggested at any period (cf. <em> e.g. </em> &nbsp; Genesis 24:12-13 , &nbsp; Jonah 2:1 , &nbsp; Psalms 42:6; &nbsp; Psalms 61:2 , &nbsp; Daniel 6:10 , &nbsp; Luke 6:12 , &nbsp; Acts 16:24-25; &nbsp; Acts 21:6 ), and is disclaimed by Christ in view of true worship (&nbsp; John 4:21-23 ), yet naturally specific worship-centres were regarded as appropriate: thus in early times Shiloh, where the ark rested (&nbsp; 1 Samuel 1:9-10 ), [[Mizpah]] (&nbsp; 1 Samuel 7:5 , 1Ma 3:48 ), [[Gibeon]] (&nbsp; 1 Kings 3:4 ff.). But, later, the [[Temple]] was the place where (&nbsp; Isaiah 37:14 ff; &nbsp; Isaiah 56:7 ) or (in absence) ‘toward’ which prayer was offered (&nbsp; 1 Kings 8:29-30 etc., &nbsp; Psalms 28:2 , &nbsp; Daniel 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 (&nbsp; Acts 16:13; &nbsp; Acts 16:16 ). In the NT we find [[Apostles]] going to the Temple (&nbsp; Acts 3:1 ); and St. Paul attended the synagogue on his mission journeys (&nbsp; Acts 17:1-2 ). Distinctively [[Christian]] worship was held in ordinary buildings (&nbsp; Acts 1:13-14; &nbsp; Acts 4:23; &nbsp; Acts 12:12 , &nbsp; Colossians 4:15 ) a practice made natural by Jewish arrangements for private prayer (&nbsp; Daniel 6:10 , Jdt 8:6; Jdt 10:2 , &nbsp; Matthew 6:8 , &nbsp; Acts 10:9; &nbsp; Acts 10:30 ) or for [[Passover]] celebration (&nbsp; Matthew 26:16 ). Ostentatious praying at street corners is discouraged by Christ (&nbsp; Matthew 6:5 ). </p> <p> (ii.) Time. It became a custom to pray thrice daily, <em> i.e. </em> at the 3rd, 6th, and 9th hours (cf. ? &nbsp; Psalms 55:17 [may mean ‘all day long’], &nbsp; Daniel 6:10 , &nbsp; Acts 3:1; &nbsp; Acts 10:9; &nbsp; Acts 10:30; cf. &nbsp; Acts 2:15; &nbsp; Acts 1:1-26 ). For instances of ‘grace before meat,’ cf. &nbsp; 1 Samuel 9:13 , &nbsp; Matthew 15:35 , &nbsp; Acts 27:35 , and the [[Paschal]] meal. </p> <p> (iii.) Circumstance </p> <p> (1) <em> [[Attitude]] </em> : ( <em> a </em> ) standing ( <em> e.g. </em> &nbsp; Genesis 18:22 , &nbsp; 1 Samuel 1:26 , &nbsp; Nehemiah 9:5 , &nbsp; Mark 11:25 , &nbsp; Luke 18:11; &nbsp; Luke 18:13 [the usual Jewish mode, not followed by early Christian Church save on Sundays and the days between [[Easter]] and Whitsun]); ( <em> b </em> ) kneeling (&nbsp; Psalms 95:6 , Isa 45:23 , &nbsp; 1 Kings 8:54 , &nbsp; Ezra 9:6 , &nbsp; Daniel 6:10 , &nbsp; Luke 22:41 , &nbsp; Acts 7:60; &nbsp; Acts 9:40; &nbsp; Acts 20:35; &nbsp; Acts 21:5 , &nbsp; Ephesians 3:14 ); ( <em> c </em> ) prostrate, face to ground (&nbsp; Exodus 34:6 , &nbsp; Nehemiah 8:6 , 1Es 8:91 , Jdt 9:1 , 2Ma 13:12 , &nbsp; Matthew 26:39 ); face between knees (&nbsp; 1 Kings 18:42 , cf. ? &nbsp; Psalms 35:13 b); ( <em> d </em> ) sitting (? &nbsp; 2 Samuel 7:18 ); ( <em> e </em> ) hands uplifted (&nbsp; Psalms 28:2; &nbsp; Psalms 63:4; &nbsp; Psalms 134:2 , &nbsp; Lamentations 2:19; &nbsp; Lamentations 3:41 , 2Ma 3:20 , &nbsp; 1 Timothy 2:3 ) or extended [symbol of reception from God?] ( Exo 9:20 , &nbsp; 1 Kings 8:22 , &nbsp; Isaiah 1:16 , &nbsp; Ezra 9:5 , &nbsp; Psalms 77:2 [ct. AV [Note: Authorized Version.] ]). </p> <p> (2) <em> Forms of prayer </em> : ( <em> a </em> ) formulæ (&nbsp; Deuteronomy 21:7-8; &nbsp; Deuteronomy 26:5-15 ); ( <em> b </em> ) the Lord’s Prayer; ( <em> c </em> ) allusion to the Baptist’s (&nbsp; Luke 11:1 ); ( <em> d </em> ) Christ’s repeated prayer (&nbsp; Matthew 26:44 ); ( <em> e </em> ) allusion to ‘vain repetitions’ or ‘battology’ (&nbsp; Matthew 6:7 , cf. Sir 7:14 ). </p> <p> (3) <em> [[Incense]] </em> . 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. &nbsp; Genesis 12:6 ). Incense typifies prayer (&nbsp; Psalms 141:2; cf. &nbsp; Jeremiah 11:12 , &nbsp; Malachi 1:11 , &nbsp; Luke 1:10 , &nbsp; Revelation 5:8; &nbsp; Revelation 8:3-4 ). </p> <p> (4) <em> [[Fasting]] </em> . Being appropriate for times of solicitude and sorrow, fasting naturally became associated with prayer (&nbsp; Psalms 35:13 ), especially after the [[Exile]] (&nbsp; Nehemiah 1:4 , &nbsp; Daniel 9:3; cf. &nbsp; Luke 2:37 ), and was continued in the Christian Church (&nbsp; Acts 13:3; &nbsp; Acts 14:23 , &nbsp; Matthew 9:16 ). The following AV [Note: Authorized Version.] allusions to fasting coupled with prayer are absent from RV [Note: Revised Version.] (but see RVm [Note: Revised Version margin.] ): &nbsp; Matthew 17:21 , &nbsp; Mark 9:29 , &nbsp; Acts 10:30 , &nbsp; 1 Corinthians 7:5 . </p> <p> <strong> 3. Prayer in the OT </strong> </p> <p> (i.) Patriarchal Period. Prayer is (1) <em> colloquy with God </em> ( <em> e.g. </em> &nbsp; Genesis 15:1-2; &nbsp; Genesis 15:7-8; &nbsp; Genesis 17:15-16; &nbsp; Genesis 17:22 ); (2) <em> intercession </em> ( <em> e.g. </em> &nbsp; Genesis 17:16; &nbsp; Genesis 18:23 ff.); (3) <em> personal supplication </em> ( <em> e.g. </em> &nbsp; Genesis 15:2; &nbsp; Genesis 32:11; &nbsp; Genesis 43:14 ); (4) <em> asseveration </em> ( <em> e.g. </em> &nbsp; Genesis 14:22 ); (5) <em> vow </em> ( <em> e.g. </em> &nbsp; Genesis 28:20; see art. Vows). </p> <p> (ii.) The Law ( <em> i.e. </em> as codified and expanded in later times). The reticence as to prayer might suggest that it is voluntary and not patient of legislation; but in OT it is less a general duty (ct. [Note: t. contrast.] NT) than a prophetic privilege (especially <em> re </em> intercession); cf. &nbsp; Genesis 20:7 and below, §§ iii. vi. Note, however, the formulæ for thanksgiving (&nbsp; Deuteronomy 26:5-11 ), assertion of obedience (&nbsp; Deuteronomy 26:13-14 , ct. [Note: t. contrast.] NT), supplication (&nbsp; Deuteronomy 26:16 ), expiation (&nbsp; Deuteronomy 21:7-8 ). </p> <p> (iii.) Moses to Judges. (1) <em> Moses pre-eminently a man of prayer and an intercessor </em> ( <em> e.g. </em> &nbsp; Exodus 8:12; &nbsp; Exodus 8:30; &nbsp; Exodus 32:11-13; &nbsp; Exodus 32:32 , cf. &nbsp; Jeremiah 15:1 ): colloquy with God (&nbsp; Exodus 3:1-22; &nbsp; Exodus 4:1-31; &nbsp; Exodus 5:22; &nbsp; Exodus 6:1; &nbsp; Exodus 6:10; &nbsp; Exodus 6:12; &nbsp; Exodus 6:28-30 , &nbsp; Deuteronomy 3:23-25 ), appeal in crises (&nbsp; Exodus 5:22 , &nbsp; Numbers 11:11 ), prophetic blessing (&nbsp; Deuteronomy 33:6-11 ); (2) <em> Joshua’s prayer after defeat </em> (&nbsp; Joshua 7:7-9 ), <em> and in battle </em> (&nbsp; Joshua 10:14 ); (3) <em> Gideon’s colloquy </em> (&nbsp; Judges 6:11-24 ); (4) <em> Israelites’ frequent cry for help </em> (&nbsp; Judges 3:9; &nbsp; Judges 3:15; &nbsp; Judges 6:6 etc.). </p> <p> (iv.) [[Kingdom]] Period. (1) <em> Samuel, like Moses, an intercessor </em> (&nbsp; 1 Samuel 7:5-6; 1Sa 7:9; &nbsp; 1 Samuel 8:6; &nbsp; 1 Samuel 8:10; 1Sa 8:21; &nbsp; 1 Samuel 12:23; &nbsp; 1 Samuel 15:11 ): colloquy (&nbsp; 1 Samuel 16:1-3; cf. &nbsp; 1 Samuel 3:10-11 ); (2) <em> David </em> : apart from the Psalms, with which his connexion is dubious, the following prayers may be noted, especially the last: for guidance (&nbsp; 1 Samuel 23:2; &nbsp; 1 Samuel 30:8 [consulting ephod]), on behalf of child (&nbsp; 2 Samuel 12:18 ), prayer of asseveration (&nbsp; 1 Samuel 24:12-15; &nbsp; 1 Samuel 25:22 [a threat]), confession (&nbsp; 2 Samuel 24:17 ), adoration, etc. (&nbsp; 2 Samuel 7:18-29 ); (3) <em> Solomon’s prayer for wisdom </em> (&nbsp; 1 Kings 3:6 ff.; note the elaborate intercession attributed to him at dedication of Temple, &nbsp; 1 Kings 8:22-53 , where (ct. [Note: t. contrast.] &nbsp; 1 Kings 8:63 ) <em> sacrifice </em> is not mentioned! The Temple is a house of prayer); (4) <em> Elijah’s intercession </em> (&nbsp; 1 Kings 18:36-37 ), colloquy (&nbsp; 1 Kings 19:9-11 ), prayer before miracle (&nbsp; 1 Kings 17:20-21 ), so also [[Elisha]] (&nbsp; 2 Kings 4:33; &nbsp; 2 Kings 6:17 ); (5) <em> [[Hezekiah]] prays in national crisis </em> (&nbsp; 2 Kings 19:15 ) and in illness (&nbsp; 2 Kings 20:3 ); note his assertion of righteousness. For this period see also § v. </p> <p> (v.) The Prophets. [[Intercession]] in attitude, action, word, characterizes the prophets (much more than the priests, but cf. &nbsp;Joel 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 ( <em> e.g. </em> &nbsp; Jeremiah 42:4 ), in the spirit of &nbsp; Habakkuk 2:1; and intercession to avert disaster ( <em> e.g. </em> &nbsp; Amos 7:2-3; &nbsp; Amos 7:5-6 , &nbsp; Isaiah 63:9-17 , and vividly &nbsp; Jeremiah 14:15 [where observe the colloquy of persistent intercession not withstanding Divine discouragement]), combined with prayer in view of personal difficulty ( <em> e.g. </em> &nbsp; Jeremiah 20:7-13 ). </p> <p> (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: &nbsp;Isaiah 63:7 to &nbsp; Isaiah 64:12 , &nbsp; Ezra 9:5-15 , &nbsp; Nehemiah 1:4-11; &nbsp; Nehemiah 9:5-38 (cf. retrospective Psalms, <em> e.g. </em> 106), &nbsp; Daniel 9:4-19 . Further, note the personal prayer-habit of Jewish leaders (&nbsp; Daniel 6:1-28 , &nbsp; Ezra 8:21-23 ). Nehemiah’s prayer is often ejaculatory (&nbsp; Nehemiah 2:4; &nbsp; Nehemiah 4:4 ), and sometimes betrays self-complacency (&nbsp; Nehemiah 5:13; &nbsp; Nehemiah 13:14; &nbsp; Nehemiah 13:22 ). </p> <p> (vii.) Psalms, Proverbs, Job. The Book of ‘Praises’ might be appropriately called also the Book of ‘Prayers.’ (Five only are so described in title: &nbsp;Psalms 17:1-15; &nbsp; Psalms 86:1-17; &nbsp; Psalms 90:1-17; &nbsp; Psalms 102:1-28; &nbsp; Psalms 142:1-7 , but cf. &nbsp; Psalms 72:20 , &nbsp; Habakkuk 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 ( <em> e.g. </em> &nbsp; Psalms 6:7-10; &nbsp; Psalms 42:1-11; &nbsp; Psalms 69:20; &nbsp; Psalms 69:27; &nbsp; Psalms 69:30; &nbsp; Psalms 77:9-11; &nbsp; Psalms 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 &nbsp; Psalms 51:1-19 pardon is sought for its own sake, not to avert punishment, and &nbsp; Psalms 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. </p> <p> <em> Proverbs </em> . Note the suggestive allusion to the character of a suppliant (&nbsp; Proverbs 15:6; &nbsp; Proverbs 15:29; &nbsp; Proverbs 28:9; cf. &nbsp; Psalms 145:18-19 , Jdt 8:31 , Sir 35:16 , &nbsp; James 5:10 ), and Agur’s prayer (&nbsp; Proverbs 30:7-9 ). </p> <p> <em> Job </em> . In this dramatic poem Job’s objections to his friends’ criticisms often take the form of daring expostulation directly addressed to God ( <em> e.g. </em> especially ch. 10). As a ‘cry in the dark’ the book re-echoes prayers like &nbsp; Psalms 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 (&nbsp; Job 42:1-6 ). </p> <p> <strong> 4. Prayer in the [[Apocrypha]] </strong> . The Apocr. [Note: Apocrypha, Apocryphal.] books of fiction, fable, history, with apocalyptic and sapiential writings are of very unequal value, but contain many prayers. The ideas are on the whole admirable, sometimes reaching a distinctively NT level; the thought in 2Ma 12:44 as to prayer in relation to the dead is noteworthy (cf. below, 2 Es. and Bar.). As the books are little read, it may be well to take them in order, giving fairly full reference to relevant passages. </p> <p> 1 <em> [[Esdras]] </em> . Zerubbabel’s thanksgiving (4:68 69); prayer for journey, with confession (8:78 90). </p> <p> 2 <em> Esdras </em> . [[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 [Note: Authorized Version.] ]). </p> <p> <em> [[Tobit]] </em> . 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 ). </p> <p> <em> [[Judith]] </em> . 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 ). </p> <p> <em> Ad. Esther </em> . Prayers of [[Mordecai]] (13:8 18) and Esther (14:3 19) in national peril. </p> <p> <em> Wisdom </em> . Chs. 9 19 are in prayer-form. Note the picturesque illustration of manna and the morning prayer ( Wis 16:27-28 ). </p> <p> <em> [[Sirach]] </em> . 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. &nbsp; James 5:14-16 ), for deliverance from sin ( Sir 23:1-5 ), prayer and alms ( Sir 7:10 ), ‘battology’ ( Sir 7:14 , cf. &nbsp; Matthew 6:7 ), prayer and revenge ( Sir 28:1-4 , cf. &nbsp; Matthew 6:14; &nbsp; Matthew 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 ). </p> <p> <em> [[Baruch]] </em> . [[Jews]] of [[Babylon]] ask those of [[Jerusalem]] to pray for welfare of [[Nebuchadnezzar]] (1:11; cf. &nbsp; Ezra 6:10 , &nbsp; Jeremiah 29:7 , &nbsp; 1 Timothy 2:2 ); prayer and confession of captive [[Israelites]] (1:15 3:8, where note prayer by the dead, 3:4, but see RVm [Note: Revised Version margin.] ). </p> <p> <em> Song of the Three </em> . Prayer and confession of [[Azarias]] before the <em> [[Benedicite]] </em> (vv. 1 22; cf. &nbsp; Ezra 9:1-15 , &nbsp; Daniel 9:1-27 ). </p> <p> <em> [[Susanna]] </em> . Her prevailing prayer (vv. 42 44). </p> <p> <em> [[Bel]] </em> . Brief prayer by Habakkuk (v. 35), Daniel (v. 38), king of Babylon (v. 41). </p> <p> <em> Prayer of [[Manasses]] </em> . For pardon. </p> <p> <em> [[Maccabees]] </em> . 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, &nbsp; 1 Corinthians 15:29 , and [?] &nbsp; 2 Timothy 1:18 ), and prayer of the dead for the living ( 1Ma 15:12-14; cf. angelic intercession, &nbsp; Zechariah 1:12 ). </p> <p> <strong> 5. Prayer in the NT </strong> </p> <p> 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. </p> <p> (i.) Christ’s example </p> <p> ( <em> a </em> ) <em> Prays at great moments in His life </em> : baptism (&nbsp; Luke 3:21 ), election of Apostles (&nbsp; Luke 6:12-13 ), miracles (&nbsp; Luke 9:16; cf. &nbsp; John 6:23 , &nbsp; Mark 7:34 [implied] &nbsp; Mark 9:29 , &nbsp; John 9:30-33 [implied] &nbsp; John 11:41-42 ), transfiguration (&nbsp; Luke 9:29 ); Gethsemane (&nbsp; Luke 22:39-46 ), crucifixion (&nbsp; Matthew 27:46 , &nbsp; Luke 23:46 ); ( <em> b </em> ) <em> intercedes </em> for disciples (&nbsp; John 17:1-26 ), Peter (&nbsp; Luke 22:32 ), soldiers (&nbsp; Luke 23:34 ); for His intercession in glory, see below, § II. (ii.) (1). </p> <p> (ii.) Christ’s teaching. The range of prayer is chiefly (ct. [Note: t. contrast.] OT) for spiritual blessing (cf. Lord’s Prayer, and esp. &nbsp;Matthew 6:33 ), but not exclusively so (‘daily bread’ in Lord’s Prayer and &nbsp; Matthew 24:20 ). The conditions and requisites of prayer are numerous. ( <em> a </em> ) <em> Earnestness </em> [cf. urgent supplication in OT, esp. Psalms] (&nbsp; Luke 11:5-13 , where note juxtaposition with Lord’s Prayer, &nbsp; Luke 18:1-8 ); and His attitude to the SyrophÅ“nician seems to teach urgency of petition (&nbsp; Mark 7:27 ). ( <em> b </em> ) <em> [[Humility]] </em> (&nbsp; Luke 18:9-14; the juxtaposition with preceding parable is suggestive, and ct. [Note: t. contrast.] OT assertion of righteousness; <em> e.g. </em> in Dt. and Neh. [see above, <strong> 3 </strong> (vi.)], &nbsp; Luke 17:10 ); ambition rebuked (&nbsp; Matthew 20:20-23 ). ( <em> c </em> ) <em> A forgiving spirit </em> : as in Sir. (see above, § <strong> 4 </strong> ). ( <em> d </em> ) <em> Privacy </em> recommended; see above, § <strong> 2 </strong> (i.) end, and cf. Christ’s own example of solitary prayer (&nbsp; Luke 6:12 ). ( <em> e </em> ) <em> Without ‘battology’ </em> ; see above, § <strong> 2 </strong> (iii.) (2), where the reff. show that the repetition discouraged is that of mere mechanical prayer (cf. heathen incantations) or of pretence (&nbsp; Mark 12:40 ). (f) <em> With faith </em> . &nbsp; Mark 11:23 contains just such hyperbole as would appeal to an Eastern mind and enforce the value of prayer; while the seeming paradox of v. 24 must be taken along with this and understood in the light of Christ’s general teaching. The need of faith is further illustrated by Christ’s attitude to those seeking aid ( <em> e.g. </em> &nbsp; Matthew 8:13; &nbsp; Matthew 9:28 , &nbsp; Mark 5:35; &nbsp; Mark 9:23 , &nbsp; Luke 8:48 ). ( <em> g </em> ) <em> [[Agreement]] </em> when two or three join in prayer (&nbsp; Matthew 18:19-20 ). ( <em> h </em> ) <em> In His name </em> (&nbsp; John 14:13; &nbsp; John 15:16; &nbsp; John 16:23-25 ). This specially Johannine feature suggests frame of mind rather than form of speech (cf. &nbsp; Matthew 18:5; &nbsp; Matthew 18:20; &nbsp; Matthew 10:22 etc.; on the other hand, cf. &nbsp; Acts 3:6; &nbsp; Acts 3:10 ). For the [[Christology]] it supports, see below, § II. (ii.) 1. </p> <p> 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 &nbsp;Acts 3:10; &nbsp; Acts 4:31; &nbsp; Acts 9:40; &nbsp; Acts 10:4; &nbsp; Acts 12:5; &nbsp; Acts 12:12; &nbsp; Acts 16:25; &nbsp; Acts 28:8 . One or two detailed points have already come up for notice (see above § <strong> 2 </strong> (i. ii. iii. 1. 4), <strong> 5 </strong> (I. ii. ( <em> h </em> )), 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. </p> <p> (i.) Prayer is found in connexion with: (1) <em> Laying on of hands </em> : ( <em> a </em> ) in healing (&nbsp; Acts 28:8; cf. &nbsp; Acts 9:17 , (see below (3)); ( <em> b </em> ) after baptism (&nbsp; Acts 8:14-17; cf. &nbsp; Acts 19:6 ); ( <em> c </em> ) on appointment to office (&nbsp; Acts 6:6; &nbsp; Acts 13:3 ), with which also prayerful lot-casting is associated (&nbsp; Acts 1:24; &nbsp; Acts 1:26 , cf. &nbsp; Proverbs 16:33 ). (2) <em> Public worship </em> (&nbsp; 1 Timothy 2:1-15 ). ( <em> a </em> ) Both sexes participate (cf. &nbsp; 1 Timothy 5:6 , &nbsp; 1 Corinthians 11:4-5 ); ( <em> b </em> ) prayer and gift of tongues (&nbsp; 1 Corinthians 14:14; &nbsp; 1 Corinthians 14:16 , where it is suggested that the head as well as the heart is concerned with prayer); ( <em> c </em> ) ‘state-prayers’ in the Apostolic Church (&nbsp; 1 Timothy 2:1 f.; cf. § <strong> 4 </strong> ‘ <em> Baruch </em> ’). (3) <em> [[Sickness]] </em> (&nbsp; James 5:13-16 , where notice conjunction of prayer and outward means [for unction cf. &nbsp; Mark 6:13 ] with confession; physical and spiritual healing are associated, and both with prayer; see above, § <strong> 4 </strong> ‘ <em> Sirach </em> ’). </p> <p> (ii.) (1) A distinctive Idea in NT prayer is <em> the work of the [[Holy]] Spirit </em> . He aids us in prayer (&nbsp; Romans 8:14-16 , &nbsp; Ephesians 6:18 , &nbsp; Judges 1:20 ), interceding for us (&nbsp; Romans 8:26 ). Christ also intercedes (&nbsp; Romans 8:34 , &nbsp; Hebrews 7:25; cf. § <strong> 5 </strong> I. (1.) ( <em> b </em> )). Ct. [Note: t. contrast.] presentation of prayer to God in &nbsp; Revelation 5:8; &nbsp; Revelation 8:4 . By Christ we enjoy free access to God (&nbsp; Galatians 4:4-7 , &nbsp; Ephesians 2:18; &nbsp; Ephesians 3:12 , &nbsp; Hebrews 4:15-16; &nbsp; Hebrews 10:19-22; see above, § 5 I. (II.) ( <em> h </em> )); prayer offered to Christ direct (&nbsp; Acts 7:59-60; &nbsp; Acts 9:14 (?), &nbsp; 1 Corinthians 1:2 (?)). (2) <em> Prayer needs faith </em> (&nbsp; James 1:6-8 , &nbsp; 1 Timothy 2:8 RVm [Note: Revised Version margin.] , &nbsp; Hebrews 10:22 ), must have right alms (&nbsp; James 4:3 ), and be backed by conduct (&nbsp; 1 John 3:22 , cf. above, § <strong> 3 </strong> (vii.) ‘ <em> Proverbs </em> ’). Such prayer succeeds (&nbsp; James 5:16-18 , &nbsp; 1 John 3:22; &nbsp; 1 John 5:14-15 ). Prayer for temporal gifts is not very conspicuous in NT, but see Rom 1:10 , &nbsp; 2 Corinthians 12:8 , &nbsp; Philippians 4:6 . (3) <em> Exhortations to prayer </em> (&nbsp; Romans 12:12 , Col 4:2 , &nbsp; 1 Thessalonians 5:16 , &nbsp; 1 Peter 4:7 , &nbsp; Judges 1:20 ). (4) <em> Reminiscences of OT </em> occur in prayer as colloquy (&nbsp; Acts 9:13-16; &nbsp; Acts 22:17-21; cf. § <strong> 3 </strong> ), as struggle (&nbsp; Romans 15:30 , &nbsp; Colossians 2:1; &nbsp; Colossians 4:12; cf. &nbsp; Genesis 32:24 ), as cry for vengeance (&nbsp; Revelation 6:9-10 , ct. [Note: t. contrast.] &nbsp; 1 Timothy 2:8 ). (5) <em> Intercession </em> , which in OT is specially characteristic of the prophetic office, is here a general duty, and is very prominent: Apostles for converts (&nbsp; Romans 10:1; Rom 15:5 , &nbsp; 2 Corinthians 13:7 , &nbsp; Ephesians 1:15; &nbsp; Ephesians 3:14 , &nbsp; Philippians 1:4; &nbsp; Philippians 1:9 , &nbsp; Colossians 1:9; Col 2:1 , &nbsp; 1 Thessalonians 1:2 , &nbsp; 2 Thessalonians 1:11 , &nbsp; Philippians 1:4 , &nbsp; 3 John 1:2 ); converts for Apostles (&nbsp; Acts 12:5 , Rom 15:30 , &nbsp; 2 Corinthians 1:11; &nbsp; 2 Corinthians 9:14 , &nbsp; Colossians 4:3 , &nbsp; 2 Thessalonians 3:1 , &nbsp; Philippians 1:22 ); for one another (&nbsp; James 5:15 , &nbsp; 1 John 5:16 [within limit]). (6) <em> [[Thanksgiving]] </em> abounds (&nbsp; Romans 1:3 , &nbsp; 1 Corinthians 1:4 , &nbsp; 2 Corinthians 2:14; &nbsp; 2 Corinthians 8:15 , &nbsp; Philippians 1:3 , Col 1:3 , &nbsp; 1 Thessalonians 1:2; &nbsp; 1 Thessalonians 2:13 , 2Th 1:3; &nbsp; 2 Thessalonians 2:13 , &nbsp; 1 Timothy 1:12 , &nbsp; 2 Timothy 1:3 ). (7) Note also the <em> salutation and blessing </em> at the beginning and close of Epistles. The NT closes with a threefold prayer for Christ’s coming (&nbsp; Revelation 22:17; &nbsp; Revelation 22:20 ). </p> <p> H. F. B. Compston. </p>

<p> 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, &nbsp;Luke 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. </p> <p> 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, &nbsp;2 Corinthians 13:14 . &nbsp;2 Thessalonians 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, &nbsp;Ephesians 2:18 . &nbsp;Romans 8:26 . </p> <p> 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, &nbsp;Matthew 15:8 . ( </p> <p> See the definition above.) It has been generally divided into adoration, by which we express our sense of the goodness and greatness of God, &nbsp;Daniel 4:34-35; confession, by which we acknowledge our unworthiness, &nbsp;1 John 1:9; supplication, by which we pray for pardon, grace, or any blessing we want, &nbsp;Matthew 7:7; intercession, by which we pray for others, &nbsp;James 5:16; and thanksgiving, by which we express our gratitude to God, &nbsp;Philippians 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. </p> <p> III. The different kinds of prayer, are, </p> <p> 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, &nbsp;Exodus 14:15 . &nbsp;1 Samuel 1:1-28; &nbsp;1 Samuel 2:1-36; &nbsp;1 Samuel 3:1-21; &nbsp;1 Samuel 4:1-22; &nbsp;1 Samuel 5:1-12; &nbsp;1 Samuel 6:1-21; &nbsp;1 Samuel 7:1-17; &nbsp;1 Samuel 8:1-22; &nbsp;1 Samuel 9:1-27; &nbsp;1 Samuel 10:1-27; &nbsp;1 Samuel 11:1-15; &nbsp;1 Samuel 12:1-25; &nbsp;1 Samuel 13:1-23; &nbsp;1 Samuel 14:1-52; &nbsp;1 Samuel 15:1-35; &nbsp;1 Samuel 16:1-23; &nbsp;1 Samuel 17:1-58; &nbsp;1 Samuel 18:1-30; &nbsp;1 Samuel 19:1-24; &nbsp;1 Samuel 20:1-42; &nbsp;1 Samuel 21:1-15; &nbsp;1 Samuel 22:1-23; &nbsp;1 Samuel 23:1-29; &nbsp;1 Samuel 24:1-22; &nbsp;1 Samuel 25:1-44; &nbsp;1 Samuel 26:1-25; &nbsp;1 Samuel 27:1-12; &nbsp;1 Samuel 28:1-13 . &nbsp;Romans 7:24-25 . &nbsp;Genesis 43:29 . &nbsp;Judges 16:28; &nbsp;Luke 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. </p> <p> 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, &nbsp;Matthew 6:6 . He himself set us an example of it, &nbsp;Luke 6:12; and it has been the practice of the saints in every age, &nbsp;Genesis 28:1-22 : &nbsp; Daniel 6:10 . &nbsp;Acts 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, &nbsp;Isaiah 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. </p> <p> 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, &nbsp;Genesis 18:19 . David, &nbsp;2 Samuel 6:20 . Solomon, &nbsp;Proverbs 22:6 . &nbsp;Job 1:4-5 . &nbsp;Joshua 24:15 . </p> <p> See also &nbsp;Ephesians 6:4 . &nbsp;Proverbs 6:20 . &nbsp;Jeremiah 10:25 . &nbsp;Acts 10:2; &nbsp;Acts 10:30 . &nbsp;Acts 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, &nbsp;Matthew 10:37-38 . &nbsp;Mark 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. </p> <p> 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, &nbsp;Matthew 18:20; the benefit of mutual supplications; from the example of the most eminent primitive saints, &nbsp;Malachi 3:16 . &nbsp;Acts 12:12; the answers given to prayer, &nbsp;Acts 12:1-12 . &nbsp;Joshua 10:1-43 : &nbsp; Isaiah 37:1-38 : &c. and the signal blessing they are to the churches, &nbsp; Philippians 1:19 . &nbsp;2 Corinthians 1:11 . </p> <p> 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, &nbsp;Genesis 45:6; it was also carried on by the Jews, &nbsp;Exodus 29:43 . &nbsp;Luke 1:10 . It was a part of the temple service, Is. 56: 7. &nbsp;1 Kings 8:59 . Jesus Christ recommended it both by his example and instruction, &nbsp;Matthew 18:20 . &nbsp;Luke 4:16 . The disciples also attended to it, &nbsp;Acts 2:41-42; and the Scriptures in many places countenance it, &nbsp;Exodus 20:24 , &nbsp;Psalms 63:1-2; &nbsp;Psalms 84:11; &nbsp;Psalms 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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: </p> <p> 1. Let the general and the particular heads in prayer be well distinguished, and usually let generals be mentioned first, and particulars follow. </p> <p> 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. </p> <p> 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." </p> <p> 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: </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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, " &nbsp;Proverbs 16:1 . The rules about the choice and use of proper expressions are these: </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> See LORD'S PRAYER. </p> <p> 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: </p> <p> 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. </p> <p> 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. </p> <p> 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, &nbsp;1 Thessalonians 5:17; that he has promised his Spirit to assist us in it, &nbsp;Romans 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, &nbsp;Matthew 7:7 . &nbsp;Psalms 50:15 . &nbsp;Luke 18:1 &c. &nbsp; Philippians 4:6-7 . &nbsp;James 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. </p>

<p> '''(1)''' Τechinnah , from chandra "to be gracious"; hithpael, "to entreat grace"; Greek deesis . </p> <p> '''(2)''' Τephillah , from hithpael of paalal , "to seek judgment"; Greek proseuchee . "Prayer," proseuchee , for obtaining blessings, implying devotion; "supplication," deesis , for averting evil. "Prayer" the general term; "supplication" with imploring earnestness (implying the suppliant's sense of need); enteuxis , intercession for others, coming near to God, seeking an audience in person, generally in another's behalf. Thanksgiving should always go with prayer (&nbsp;1 Timothy 2:1; &nbsp;Ephesians 6:18; &nbsp;Philippians 4:6). An instinct of every nation, even pagan (&nbsp;Isaiah 16:12; &nbsp;Isaiah 44:17; &nbsp;Isaiah 45:20; &nbsp;1 Kings 18:26). In Seth's days, when [[Enos]] (frailty) was born to him, "men began to call upon the name of Jehovah." </p> <p> 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 (&nbsp;Psalms 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 (&nbsp;Psalms 119:49; &nbsp;Proverbs 18:10). The sceptic's objections to prayer are: </p> <p> '''(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. </p> <p> '''(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 (&nbsp;Matthew 24:20). </p> <p> 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 (&nbsp;Nehemiah 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" (&nbsp;Matthew 6:8; &nbsp;Romans 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," (&nbsp;Matthew 6:10) and "if we ask anything according to His will" (&nbsp;1 John 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 (&nbsp;2 Corinthians 12:7-10; &nbsp;Luke 22:42; &nbsp;Hebrews 5:7). </p> <p> Also "intercessions" for others ''(The Effect Of Which [[Cannot]] Be Merely Subjective)'' are enjoined (&nbsp;1 Timothy 2:1). God promises blessings in answer to prayer, as the indispensable condition of the gift (&nbsp;Matthew 7:7-8). Examples confirm the command to pray. None prayed so often as Jesus; early in the morning "a great while before day" (&nbsp;Mark 1:35), "all the night" (&nbsp;Luke 6:12), in Gethsemane with an "agony" that drew from Him "sweat as it were great drops of blood falling to the ground" (&nbsp;Luke 22:44); "when He was being baptized, and praying, the heaven was opened" (&nbsp;Luke 3:21); "as He prayed" He was transfigured (&nbsp;Luke 9:29); "as He was praying in a certain place" (&nbsp;Luke 11:1) one disciple struck by His prayer said, "Lord teach us to pray as John also taught his disciples" (&nbsp;Luke 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. </p> <p> 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 (&nbsp;Romans 8:26-27; &nbsp;Romans 8:34). Then our [[Intercessor]] at God's right hand presents out prayers, accepted on the ground of His merits and blood (&nbsp;John 14:13; &nbsp;John 15:16; &nbsp;John 16:23-27). Thus God incarnate in the God-man Christ reconciles God's universal laws, i.e. His will, with our individual freedom, and His predestination with our prayers. Prayer is presupposed as the adjunct of sacrifice, from the beginning (&nbsp;Genesis 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, &nbsp;Hosea 12:3-6. But Abraham's intercession for Sodom (Genesis 18), and Isaac's, preceded (&nbsp;Genesis 24:63 margin). </p> <p> Moses' law prescribes sacrifice, and takes for granted prayer (except the express direction for prayer, &nbsp;Deuteronomy 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" (&nbsp;Isaiah 56:7). He that hears player (&nbsp;Psalms 65:2) three manifested Himself. Toward it the prayer of the nation, and of individuals, however distant, was directed (&nbsp;1 Kings 8:30; &nbsp;1 Kings 8:35; &nbsp;1 Kings 8:38; &nbsp;1 Kings 8:46-49; &nbsp;Daniel 6:10; &nbsp;Psalms 5:7; &nbsp;Psalms 28:2; &nbsp;Psalms 138:2). Men used to go to the temple at regular hours for private prayer (&nbsp;Luke 18:10; &nbsp;Acts 3:1). Prayer apparently accompanied all offerings, as did the incense its symbol (&nbsp;Psalms 141:2; &nbsp;Revelation 8:3-4; &nbsp;Luke 1:10; &nbsp;Deuteronomy 26:12-15, where a form of prayer is prescribed). </p> <p> The housetop and mountain were chosen places for prayer, raised above the world. The threefold Aaronic blessing (&nbsp;Numbers 6:24-26), and Moses' prayer at the moving ''(Expanded In Psalm 68)'' and resting of the ark (&nbsp;Numbers 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)'' ; &nbsp;Psalms 55:17; &nbsp;Daniel 6:10; &nbsp;Daniel 9:21; &nbsp;Acts 3:1; &nbsp;Acts 10:3; &nbsp;Acts 2:15. "Seven times a day" (&nbsp;Psalms 119:164), i.e. continually, seven being the number for perfection; compare &nbsp;Psalms 119:147-148, by night. Grace was said before meals (&nbsp;Matthew 15:36; &nbsp;Acts 27:35). </p> <p> '''Posture.''' ''Standing:'' &nbsp;1 Samuel 1:26; &nbsp;Matthew 6:5; &nbsp;Mark 11:25; &nbsp;Luke 18:11. ''Kneeling, In Humiliation:'' &nbsp;1 Kings 8:54; &nbsp;2 Chronicles 6:13; &nbsp;Ezra 9:5; &nbsp;Psalms 95:6; &nbsp;Daniel 6:10. ''Prostration:'' &nbsp;Joshua 7:6; &nbsp;1 Kings 18:42; &nbsp;Nehemiah 8:6. In the Christian church, ''Kneeling Only:'' (&nbsp;Acts 7:60) Stephen, (&nbsp;Acts 9:40) Peter, (&nbsp;Acts 20:36; &nbsp;Acts 21:5) Paul imitating Christ in Gethsemane. In post apostolic times, [[Standing]] on the Lord's day, and from Easter to Whitsunday, to commemorate His resurrection and ours with Him. ''The [[Hands]] Were [[Lifted]] Up, Or Spread Out'' (&nbsp;Exodus 9:33; &nbsp;Psalms 28:2; &nbsp;Psalms 134:2). </p> <p> The spiritual songs in the [[Pentateuch]] (&nbsp;Exodus 15:1-19; &nbsp;Numbers 21:17-18; Deuteronomy 32) and succeeding books (Judges 5; &nbsp;1 Samuel 2:1-10; &nbsp;1 Samuel 2:2 Samuel 22; &nbsp;1 Kings 8:23-53; &nbsp;Nehemiah 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; &nbsp;Isaiah 37:14-20; &nbsp;Isaiah 38:9-20; &nbsp;Daniel 9:3-23). The praise and the reading and expounding of the law constituted the service of the synagogue under the sheliach hatsibbur , "the apostle" or "legate of the church." </p> <p> '''THE LORD'S PRAYER,''' (&nbsp;Matthew 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" (&nbsp;Matthew 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 (&nbsp;Matthew 6:5-13). </p> <p> Prayer was the breath of the early church's life (&nbsp;Acts 2:42; &nbsp;Acts 1:24-25; &nbsp;Acts 4:24-30; &nbsp;Acts 6:4; &nbsp;Acts 6:6; &nbsp;Acts 12:5; &nbsp;Acts 13:2-3; &nbsp;Acts 16:25; &nbsp;Acts 20:36; &nbsp;Acts 21:5). So in the epistles (&nbsp;Ephesians 4:14-21; &nbsp;Romans 1:9-10; &nbsp;Romans 16:25-27; &nbsp;Philippians 1:3-11; &nbsp;Colossians 1:9-15; &nbsp;Hebrews 13:20-21; &nbsp;1 Peter 5:10-11). "With one accord" is the keynote of Acts (&nbsp;Acts 1:14; &nbsp;Acts 2:1; &nbsp;Acts 2:46; &nbsp;Acts 4:24; &nbsp;Acts 5:12). The kind of prayer in each dispensation corresponds to its character: simple, childlike, asking for the needs of the family, in the patriarchal dispensation (&nbsp;Genesis 15:2-3; &nbsp;Genesis 17:18; &nbsp;Genesis 25:21; &nbsp;Genesis 24:12-14; &nbsp;Genesis 18:23-32, which however is a larger prayer, namely, for Sodom; &nbsp;Genesis 20:7; &nbsp;Genesis 20:17). In the Mosaic dispensation the range of prayer is wider and loftier, namely, intercession for the elect nation. </p> <p> So Moses (&nbsp;Numbers 11:2; &nbsp;Numbers 12:13; &nbsp;Numbers 21:7); Samuel (&nbsp;1 Samuel 7:5; &nbsp;1 Samuel 12:19; &nbsp;1 Samuel 12:23); David (&nbsp;2 Samuel 24:17-18); Hezekiah (&nbsp;2 Kings 19:15-19); Isaiah (&nbsp;Isaiah 19:4; &nbsp;2 Chronicles 32:20); Asa (&nbsp;2 Chronicles 14:11); [[Jehoshaphat]] (&nbsp;2 Chronicles 20:6-12); Daniel (&nbsp;Daniel 9:20-21). Prayer for individuals is rarer: [[Hannah]] (&nbsp;1 Samuel 1:12), Hezekiah (&nbsp;2 Kings 20:2), Samuel for Saul (&nbsp;1 Samuel 15:11; &nbsp;1 Samuel 15:35). In the New Testament prayer is mainly for spiritual blessings: the church (&nbsp;Acts 4:24-30), the apostles (&nbsp;Acts 8:15), [[Cornelius]] (&nbsp;Acts 10:4; &nbsp;Acts 10:31), for Peter (&nbsp;Acts 12:5), Paul (&nbsp;Acts 16:25; &nbsp;2 Corinthians 12:7-9); in connection with miraculous healings, etc., Peter for [[Tabitha]] (&nbsp;Acts 9:40), the elders (&nbsp;James 5:14-16). </p> <p> So in Old Testament Moses (&nbsp;Exodus 8:12-30; &nbsp;Exodus 15:25), [[Elijah]] (&nbsp;1 Kings 17:20; &nbsp;1 Kings 18:36-37), Elisha (&nbsp;2 Kings 4:33; &nbsp;2 Kings 6:17-18), Isaiah (&nbsp;2 Kings 20:11). Intercessions, generally of prophets or priests, are the commonest prayer in the Old Testament. Besides those above, the man of God (&nbsp;1 Kings 13:6), Nehemiah (&nbsp;Nehemiah 1:6), Jeremiah (&nbsp;Jeremiah 37:3; &nbsp;Jeremiah 42:4), Job (&nbsp;Job 42:8). God's acceptance of prayer is taken for granted (&nbsp;Job 33:26; &nbsp;Job 22:27), provided it be prayer of the righteous (&nbsp;Proverbs 15:8; &nbsp;Proverbs 15:29; &nbsp;John 9:31), "in an acceptable time" (&nbsp;Psalms 69:13; &nbsp;Isaiah 49:8; &nbsp;Isaiah 61:2), in the present day of grace (&nbsp;2 Corinthians 6:2). </p> <p> 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 (&nbsp;2 Samuel 7:18; &nbsp;2 Samuel 7:29), [[Solomon]] (2 Chronicles 6), Hezekiah (2 Kings 19), Jeremiah (&nbsp;Jeremiah 32:16), Daniel (&nbsp;Daniel 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 (&nbsp;Matthew 5:44; &nbsp;Matthew 9:38; &nbsp;1 Timothy 2:2; &nbsp;1 Timothy 2:8). </p> <p> '''Requirements in prayer.''' [[Spiritual]] worship, in spirit and truth, not mere form (&nbsp;Matthew 6:6; &nbsp;John 6:24; &nbsp;1 Corinthians 14:15). No secret iniquity must be cherished (&nbsp;Psalms 66:18; &nbsp;Proverbs 15:29; &nbsp;Proverbs 28:9; &nbsp;James 4:3; &nbsp;Isaiah 1:15). Hindrances to acceptance are pride (&nbsp;Job 35:12-13; &nbsp;Luke 18:14), hypocrisy (&nbsp;Job 27:8-10), doubt, double mindedness, and unbelief (&nbsp;James 1:6; &nbsp;Jeremiah 29:13; &nbsp;Mark 11:24-25; &nbsp;Matthew 21:22), not forgiving another, setting up idols in the heart (&nbsp;Ezekiel 14:3). Doing His will, and asking according to His will, are the conditions of acceptable prayer (&nbsp;1 John 3:22; &nbsp;1 John 5:14-15; &nbsp;James 5:16); also persevering importunity in prayer for ourselves, taught in the parable of the importunate widow; as importunity in intercession for others, that the Lord would give us the right spiritual food to set before them, is taught in that of the borrowed loaves (&nbsp;Luke 18:1, etc.; &nbsp;Luke 11:5-13). </p> <p> '''Modes of prayer.''' </p> <p> '''(1)''' [[Sighing]] meditation (hagigiy ), intense prayer of the heart (margin &nbsp;Isaiah 26:16). </p> <p> '''(2)''' Cry. </p> <p> '''(3)''' Prayer "set in order" ("direct," 'atak ), as the wood upon the altar, the shewbread on the table (&nbsp;Psalms 5:1-3; &nbsp;Genesis 22:9). Prayer is not to be at random; God has no pleasure in the sacrifice of fools (&nbsp;Ecclesiastes 5:1). The answer is to be "looked for," otherwise we do not believe in the efficacy of prayer (&nbsp;Habakkuk 2:1; &nbsp;Micah 7:7). Faith realizes need, and looks to Him who can and will save. This is the reason of Peter's telling the impotent man, "look on us" (&nbsp;Acts 3:4); expectancy and faith (so &nbsp;Matthew 9:28). </p> <p> '''(4)''' "Pouring out the heart before God"; emptying it of all its contents (&nbsp;1 Samuel 1:8; &nbsp;1 Samuel 1:15; &nbsp;Lamentations 2:19; &nbsp;Psalms 142:2; &nbsp;1 Peter 5:7; &nbsp;Psalms 62:1; &nbsp;Psalms 62:8, "waiteth," literally, is silent unto God. </p> <p> '''(5)''' Ejaculation, as Nehemiah in an absolute king's presence, realizing the presence of the higher King (&nbsp;Nehemiah 2:4), and amidst all his various businesses (&nbsp;Nehemiah 5:19; &nbsp;Nehemiah 13:14; &nbsp;Nehemiah 13:22-31). </p>

<p> '''Prayer.''' The object of this article will be to touch briefly on - </p> <p> i. The doctrine of Scripture as to the nature and efficacy of prayer; </p> <p> ii. Its directions as to time, place and manner of prayer; </p> <p> iii. Its types and examples of prayer. </p> <p> 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. </p> <p> 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. </p> <p> 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. </p> <p> 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." &nbsp;Romans 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. </p> <p> 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 &nbsp;Luke 1:10, as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking form. &nbsp;Deuteronomy 26:12-15. </p> <p> 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 '' &nbsp;Luke 18:10''; '' &nbsp;Acts 3:1'','' and those who were absent were wont to "open their windows toward Jerusalem," and pray "toward" the place of God's presence. &nbsp;1 Kings 8:46-49; &nbsp;Psalms 5:7; &nbsp;Psalms 28:2; &nbsp;Psalms 138:2; &nbsp;Daniel 6:10. </p> <p> The regular hours of prayer seem to have been three, (''See '' &nbsp;Psalms 55:17''; '' &nbsp;Daniel 6:10'','' ) </p> <p> a. "the evening," that is the ninth hour, &nbsp;Acts 3:1; &nbsp;Acts 10:3, the hour of the evening sacrifice, &nbsp;Daniel 9:21; </p> <p> b. The "morning," that is, the third hour, &nbsp;Acts 2:15, that of the morning sacrifice; </p> <p> c. And the sixth hour, or "noonday." </p> <p> "Grace before meat" would seem to have been a common practice. &nbsp;Matthew 15:36; &nbsp;Acts 27:35. The posture of prayer among the Jews seems to have been: </p> <p> a. Most often standing, &nbsp;1 Samuel 1:26; &nbsp;Matthew 6:5; &nbsp;Mark 11:25; &nbsp;Luke 18:11, </p> <p> b. Unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling, &nbsp;1 Kings 8:54, compare &nbsp;2 Chronicles 6:13; &nbsp;Ezra 9:5; &nbsp;Psalms 95:8; &nbsp;Daniel 6:10, </p> <p> or prostration. &nbsp;Joshua 7:6; &nbsp;1 Kings 18:42; &nbsp;Nehemiah 8:6. </p> <p> 3. The only form of prayer given for perpetual use in the Old Testament is the one in &nbsp;Deuteronomy 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 &nbsp;Numbers 6:24-26, couched as it is in a precatory form, and the short prayer of Moses, &nbsp;Numbers 10:35-36, at the moving and resting of the cloud, the former of which was the germ of the 68th Psalm. Psalms 68. </p> <p> But of the prayers recorded in the Old Testament, the two most remarkable are </p> <p> a. Those of Solomon at the dedication of the Temple, &nbsp;1 Kings 8:23-58, and </p> <p> b. Of Joshua, the high priest, and his colleagues, after the captivity. &nbsp;Nehemiah 9:5-38. </p> <p> It appears from the question of the disciples in &nbsp;Luke 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. </p> <p> All Christian prayer is, of course, </p> <p> a. Based on the Lord's Prayer; </p> <p> b. But its spirit is also guided by that of his prayer in Gethsemane, </p> <p> c. And of the prayer recorded by St. John, &nbsp;John 17:1, the beginning of '''Christ's''' great work of intercession. The influence of these prayers is more distinctly traced in the prayers contained in the Epistles, &nbsp;Romans 16:25-27; &nbsp;Ephesians 3:14-21; &nbsp;Philemon 1:3-11; &nbsp;Colossians 1:9-15; &nbsp;Hebrews 13:20-21; &nbsp;1 Peter 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. </p> <p> 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. </p>

<p> 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, &nbsp;Job 21:15 &nbsp; Psalm 10:4 . </p> <p> 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, &nbsp;1 Chronicles 23:30 &nbsp; Nehemiah 11:17 &nbsp; Luke 1:10 . Compare also &nbsp;1 Kings 8:22 , and the Psalms of David for temple worship. </p> <p> [[Pious]] men were accustomed to pray thrice in the day, at fixed hours, &nbsp;Psalm 55:7 &nbsp; Daniel 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, &nbsp;Nehemiah 2:4 . No uniform posture in prayer is enjoined in the Bible; standing with the hands outspread, &nbsp;1 Kings 8.22 , bowing the head, &nbsp;Genesis 24:26 , kneeling, &nbsp;Luke 22:41 , and prostration on the ground, &nbsp;Matthew 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, &nbsp;Ezekiel 36:37 &nbsp; Matthew 7:1-11 &nbsp; Philippians 4:6 &nbsp; 1 Timothy 2:1-3 &nbsp; James 1:5; and for neglecting this duty there can be no sufficient excuse. It is often said that prayer cannot alter the unchangeable purposes of God; but the great scheme of his providence embraces every prayer that shall be offered, as well as the answer it shall receive. It is objected that prayer 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," &nbsp;Psalm 34:6 . </p> <p> 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 &nbsp;Matthew 6:5-15 , and gives to his disciples the form of the Lord's prayer as a beautiful model. In &nbsp;Ephesians 6:18 &nbsp; 1 Thessalonians 5:17 &nbsp; 1 Timothy 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, &nbsp;1 Corinthians 10:31 . In a word, our Savior has recommended to us to pray without ceasing, &nbsp;Luke 18:1 &nbsp; 21:36 . </p>