On Prayer

A comprehensive theology of prayer that grapples with the nuances of the many Hebrew and Greek biblical words and phrases that undergird the overly used English term “prayer” is well beyond the scope of this writing.  This is especially true when considering that the poetic prayers of the Hebrews put to music, Psalms, serve alone as a huge interpretive undertaking. Regardless, prayer communicates the essential idea of communication between the created and the Creator.  As such, this writing will attempt to synthesize keys elements of communicating with the Divine that trans-culturally apply to even an urban, post-modern, globalized environment.

Two aspects of prayer will be visited.  First, since my ministry context is urban, special attention will be given to passages of Scripture wherein the leaders of ancient urban centers interact with the Divine through the ministries of various prophets, priests, apostles, and disciples.  The primary emphasis of the Scriptures in these arenas is on intercession and intervening on the behalf of the rulers and authorities. After reviewing a sampling of the governmental interplay with prayer and their need for intercessory intervention through Spirit-filled people, our attention will turn to the essentials of prayer for the local church.

Prophets, Priests, and Kings

Again and again throughout the Hebrew Scriptures, the priest (or sometimes prophet) is called to pray on behalf of non-believing rulers.  Although there are countless passages that reflect prophets and priests praying on behalf of believing Jewish kings,[1] and even believing Jewish kings themselves praying,[2] a clearer application stems from focusing on those passages that reflect faithless non-Jewish rulers interacting with the faith-filled Jewish prophets and priests.

One of the first prophetic prayers of intercession is a request from the local ruler for healing from barrenness and for the prophet’s God to spare the ruler from judgment.[3] Abimelech’s attitude in this episode reveals the systemic consequences of one man’s self-serving sin (Abraham’s) and the inevitable accountability for those who sin unintentionally (Abimelech).  This intervention on behalf of a non-believing ruler is replicated in the Exodus story as again and again Moses entreats the Lord to remove a plague.[4] As Pharaoh was temporarily humbled again and again, he asked Moses to intervene with the Lord on his behalf.  Each time he is asked, Moses prays and the destruction is stopped.

Later, the eventual obedience of a renewed faithful prophet brought about systemic change in an entire city.[5] In Jonah’s story, it is staggering to note the role of prayer.  Herein, he never prayed for the faithless, Gentile Ninevites but only for himself[6] and for judgment to fall on himself rather than see that city repentant.[7] This shows that the prayers of a righteous and obedient man, no matter how temporary[8] his righteous obedience, is used of God when that person is called according to God’s purposes;[9] in this case, called to preach repentance to an entire city.

A particularly surprising contrast exists between Jeremiah’s prayers for Jerusalem and instructions for her people once exiled.  Repeatedly, the Lord instructs the prophet to NOT pray for the people of Jerusalem.[10] The wealth of their disobedience will only result in the destruction of the entire city of Jerusalem.  Later, and in sharp contrast,[11] the Lord instructs Jeremiah to bless them as exiles in Babylon.  He writes for them to pray to the Lord on behalf of that enemy city[12] that she may prosper.  The people of God, chosen by Him to be His ambassadors of grace, failed the law and defied their relationship with Him until they stepped into the grace of praying for their enemies who had become their neighbors in Babylon.

Many of those who were not exiled chose a self-inflicted exile even after asking for Jeremiah to pray for the Lord’s leading,[13] which was for them to stay in Judah.[14] Again, the chosen people demonstrated by their self-initiated exile to Egypt that they were not chosen for their righteousness[15]as they disobeyed the instruction from the Lord that came through the prophet that they had petitioned to intercede for them.[16]

The entire exilic experience and the blessing of God upon the oppressors of the Israelites foreshadowed the blessing of God through the Israelites to the world.  This Israelite diaspora both foreshadowed and paved the way for the early Christian diaspora[17] which went first to the Jew, the converted Jew, and then to the Gentile.[18] The model of ethnic reconciliation between those chosen of God and those not chosen by Him revealed the mystery of the oneness He was recreating is the essence of the Pauline mystery.[19] This was God’s eternal intention[20] that would begin to culminate through Christ[21]and His church[22] – all foreshadowed in the prayers of the prophet Jeremiah.[23]

Essentials of Christian Prayer

The simplicity of Christian prayer stays rooted in the concept that the Lord designed the believer to be in an ongoing relationship with Himself.[24] As such, the Lord intended prayer to be meaningful, yet often private,[25]reflecting His desire for our intimacy.[26] The greater the growth of intimacy, the greater the tendency for the believer to steal away to mountaintops[27]or rooftops[28] for times alone[29] with the eternal lover of the soul. This may be in the morning,[30] evening,[31] or all night long,[32] but will include others who are also growing in love with God[33] revealing both an individual and communal experience with God.  Hence, the entire concept of hypocritical, boastful, self-centered prayer is totally denounced as evil in the Lord’s sight.[34] The goal of an increasing depth of intimacy is growing that relationship into a continual conversation.  Prayer is the one thing that can begin early in the relationship and only become more intimate as people choose to pray more.[35]

Of course, believers have needs too; hence the Lord provided believers an ocean of reasons to talk with him throughout the day.  Believers can talk with the Lord about things ranging from temptation to daily needs.[36] Often the needs of the believer are not only met through the people of God but through prayers that precede miracles,[37] visions,[38] or trials, temptations, and testing.[39] The greatest medium to have all needs met for all saints is prayer.[40]

Hence, the cries of God’s people in Christ are the cries of the kingdom of God to come.  Herein, “seek first His kingdom and righteousness and all these things will be given to you as well”[41] rightly summarizes the model prayer[42] that Jesus taught when asked by his disciples to teach them to pray.[43] Moreover, in the high priestly prayer of Christ[44] the same pattern of glory,[45] holiness,[46] and oneness as sustenance[47] is evident.

Enough talk about prayer…now, let’s pray.

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[1] E.g., Josiah, 2 Kings 22.13.

[2] E.g., Solomon, 1 Kings 8; Hezekiah, 2 Chronicles 32.20.

[3] Genesis 20.

[4] Exodus 8-10.

[5] Jonah 3.10.

[6] Jonah 2.

[7] Jonah 4.

[8] Obeying God’s instruction is a righteous act. Jonah did so after being corrected for his disobedience.  The closing rebuke of the book of Jonah shows the final condition of the prophet was to return to his defiance of the idea that God would extend His mercy to the Ninevites upon their repentance (also c.f. Jonah 3.5).  The ultimate righteousness of a redeemed person as described in Romans 8 is limited to those who experience the substitutionary experience of the cross (c.f. 2 Corinthians 5.21).

[9] Romans 8.28.

[10] Jeremiah 7.16, 11.14, 14.11.

[11] This is after the Lord had the Babylonians destroy the city of Jerusalem.

[12] Jeremiah 29.7.

[13] Jeremiah 42.3.

[14] Jeremiah 42.10.

[15] C.f. Deuteronomy 9.6.

[16] Deuteronomy 42.3.

[17] Acts 1.8, 8.4, 11.19.

[18] Romans 1.16-17.

[19] Ephesians 3.6.

[20] Genesis 12.3, Isaiah 56.6-7, Romans 11.25, 16.26.

[21] Romans 16.25.

[22] Ephesians 1.3-14.

[23] E.g., Jeremiah 31.34.

[24] John 17.3.

[25] Matthew 6.5, 1 Corinthians 14.13-14.

[26] John 17.21.

[27] Luke 6.12.

[28] Acts 10.9.

[29] Matthew 14.23.

[30] Mark 1.35.

[31] Matthew 14.23.

[32] Luke 6.12.

[33] Matthew 26.36ff, Luke 9.18 & 28.

[34] Matthew 6.5ff, Mark 12.40, Luke 18.10-11, 20.47.

[35] Luke 18.1-8, Ephesians 6.18, Colossians 1.9, 1 Thessalonians 5.17, 2 Thessalonians 1.11.

[36] Matthew 6.9-13.

[37] Acts 9.40, 12.12, 16.25, 28.8.

[38] Acts 10.9, 10.30, 11.5, 22.7.

[39] Matthew 6.13, Mark 14.38, Luke 22.40-46.

[40] Ephesians 6.18.

[41] Matthew 6.33.

[42] Matthew 6.9-13, Luke 11.2-4.

[43] Luke 11.1.

[44] John 17.

[45] John 17.1-5.

[46] John 17.6-19.

[47] John 17.20-26.