And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever.
\nJohn 14:16<\/p>\n
This study on Prayer in New Testament History is a follow-up to our study on Prayer in Old Testament History. This study is divided into four major categories. The procedure we will follow is to go through the prayers of each major category and then draw some observations and conclusions.<\/p>\n
I. THE PRAYERS OF JESUS<\/p>\n
A. The Examples<\/p>\n
There are a total of twenty-two prayers that Yeshua (Jesus) Himself prayed that are recorded in the New Testament.<\/p>\n
1. The Prayer at His Baptism<\/p>\n
The first example is in Luke 3:21\u201322, at His baptism. Verse 21 states: Jesus \u2026 having been baptized, then prayed.<\/p>\n
The tense in Greek means that there was continuous activity in prayer; He was continually active in His prayer life.<\/p>\n
In answer to His prayer, three things happened: first, the heaven was opened (v. 21); second, the Holy Spirit descended in bodily form; and, third, a voice [spoke] out of heaven (v 22). So, obviously, the first recorded prayer of Yeshua is one by which He asked the Father to authenticate that, in a public way, He was the Messiah. This is what happened when Jesus was baptized.<\/p>\n
2. The Prayer During His First Preaching Tour<\/p>\n
The second example is His prayer during the first preaching tour, described in two passages.<\/p>\n
a. Mark 1:35<\/p>\n
The first is in Mark 1:35, which states that the timing of His prayer was: in the morning, a great while before day. The place of His prayer was: a desert place.<\/p>\n
From this account, we can draw four deductions. First, His prayers were deliberate actions with both time and place set up. Second, He needed solitude during His personal prayer life. Third, His prayer was a deliberate, volitional act; it was an act of the will, He chose to pray. And, fourth, this prayer came just before the first of His messianic miracles, the healing of a Jewish leper.<\/p>\n
b. Luke 5:16<\/p>\n
The second passage that deals with prayer during the first preaching tour is Luke 5:16: But he withdrew himself in the deserts, and prayed.<\/p>\n
Four things should be noted here. First, he withdrew. The Greek tense emphasizes \u201chabitual action.\u201d He habitually withdrew in order to be able to pray. Second, He periodically broke away from the multitudes in order to be able to pray. Third, prayer came naturally to Him; He resorted to prayer by nature. Fourth, He prayed after the first messianic miracle, which was the healing of the Jewish leper. He prayed both before and after the first messianic miracle and this time He obviously prayed about what was going to happen next: the investigation of His claims by the leadership of Israel (Lk. 5:17).<\/p>\n
3. The Prayer at the Choosing of the Twelve<\/p>\n
The third example of the prayers of Yeshua is at the time of the choosing and the closing of the apostolic group of Twelve found in Luke 6:12.<\/p>\n
We can draw four deductions here. First, as to place: He went away into the mountain to pray. Second, as for duration: he continued all night in prayer to God. The expression all night was a common rabbinic term for \u201cwaiting with patience.\u201d The emphasis here is on the intensity of His prayer life. Third, as for the time of His prayer: it was at night. Fourth, as for the content of His prayer: it was at the time of the final selection of the Twelve, and just preceding the Sermon on the Mount.<\/p>\n
4. The Prayer Before the Feeding of the Five Thousand<\/p>\n
The fourth example of the prayers of Jesus was at the feeding of the five thousand, and this prayer is recorded by all four of the Gospels. In fact, the feeding of the five thousand is the only miracle that He performed that was recorded by all four Gospels.<\/p>\n
Matthew 14:19 states: looking up to heaven, he blessed.<\/p>\n
Mark 6:41 states: looking up to heaven, he blessed<\/p>\n
Luke 9:16 states: looking up to heaven, he blessed<\/p>\n
And John 6:11 simply says: having given thanks.<\/p>\n
There are three deductions that can be drawn from this fourth example: first, in this case, His prayer was not a petition; second, His prayer was a blessing for the food, and it was intended to give thanks for the provisions from God; and, third, as to His posture during this prayer, He prayed looking up to heaven.<\/p>\n
5. The Prayer After the Feeding of the Five Thousand<\/p>\n
The fifth example of prayer is after the feeding of the five thousand recorded in three of the Gospels.<\/p>\n
Matthew 14:23 states that: he went up into the mountain apart to pray.<\/p>\n
Mark 6:46 states that: he departed into the mountain to pray.<\/p>\n
And, John 6:15 states that He: withdrew again into the mountain himself alone.<\/p>\n
From this fifth example we can draw six deductions: prayer at this point was a deliberate effort that He made, He made the effort of separating Himself from the others and going into the mountain; second, this prayer was petitionary in nature; third, the place of His prayer life was in the mountain; fourth, the timing of the prayer is that He prayed during the day before nightfall; fifth, He sought solitude in His prayer; and, sixth, the content of His prayer apparently concerned His final year, because, at this point, He began His final year of ministry among the people of Israel.<\/p>\n
6. The Prayer at the Feeding of the Four Thousand<\/p>\n
The sixth example is at the feeding of the four thousand mentioned in Matthew 15:36, which states: he gave thanks.<\/p>\n
It is also mentioned in Mark 8:6\u20137. Verse 6 states that He gave thanks for the bread. Verse 7 states that He blessed the fish.<\/p>\n
We can draw three deductions from this example of prayer: first, in this case, His prayer was a prayer of thanksgiving; second, after thanking God for the food, He also blessed the food before partaking of it; and, third, He prayed before each course.<\/p>\n
7. The Prayer Before the Confession of Peter<\/p>\n
The seventh example took place before the confession of Peter, recorded in Luke 9:18.<\/p>\n
This prayer shows four things: first, as he was praying apart, the disciples were with him; second, Jesus was alone in the presence of His disciples; third, what this means is that the disciples were with Him, but only He was actually praying; and, fourth, the content of His prayer, in this context, was that His disciples would clearly recognize His Messiahship.<\/p>\n
8. The Prayer at His Transfiguration<\/p>\n
The eighth example was at the Transfiguration in Luke 9:28\u201329. According to verse 28: he \u2026 went up into the mountain to pray.<\/p>\n
According to verse 29: as he was praying, the fashion of his countenance was altered, and his raiment became white and dazzling.<\/p>\n
We can draw five deductions from this example of prayer. First, as to place: He prayed in the mountain. Second, He prayed with three of the disciples, but only Jesus Himself was actually praying. Third, as to duration: He prayed long enough for the disciples to fall asleep. Fourth, as for time: He prayed during the day. And, fifth, concerning content: He prayed for the Transfiguration\u2014He prayed that the disciples would finally see the glory that the Son of Man will have in the Kingdom. This would fulfill His own promise to them; that some of them would not die until they saw the glory that the Son of Man will have in the Kingdom (v. 27). When Yeshua was transfigured, that prayer was answered.<\/p>\n
9. The Prayer at the Return of the Seventy Disciples<\/p>\n
The ninth prayer of Jesus came at the return of the seventy disciples in Luke 10:21: In that same hour he rejoiced in the Holy Spirit, and said, I thank you, O Father, Lord of heaven and earth, that you did hide these things from the wise and understanding, and did reveal them unto babes: yea, Father; for so it was well-pleasing in your sight.<\/p>\n
We can draw five deductions from this example. First, concerning His attitude during this prayer; He rejoiced in the Holy Spirit, He was emotionally involved and His attitude continued in open praise. Second, the addressee of His prayer was God the Father. Third, he referred to God the Father as the Lord of heaven and earth. Fourth, He gave thanks for the will of God being done. And, fifth, He prayed in the Holy Spirit; He prayed when the Spirit wanted Him to pray and He prayed by the power of the Holy Spirit.<\/p>\n
10. The Prayer Prior to the \u201cLord\u2019s Prayer\u201d<\/p>\n
The tenth example is in Luke 11:1, which came prior to what is known as the \u201cLord\u2019s Prayer\u201d: And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples.<\/p>\n
From this short sentence, we can draw four deductions. First, there was a definite place and time at which He was praying, and the disciples could observe that He would pray at definite places and times. Second, the purpose and content of His prayer in this context was to prompt the request from the disciples: teach us to pray. Third, we learn that John the Baptist had taught his disciples how to pray. And fourth, it shows that both John and Yeshua prayed differently from the common Jewish custom of that day, which was prescribed prayer.<\/p>\n
If John and Yeshua had prayed in the same way as Judaism prayed, the disciples would not have needed to request: Lord, teach us to pray, and John would not have needed to teach his disciples how to pray. In Judaism, all prayers are prescribed through a prayer-book. Both John and Jesus practiced extemporaneous prayer and the disciples did not know how to do this. So Jesus taught them with His extemporaneous prayer life.<\/p>\n
11. The Prayer at the Blessing of the Children<\/p>\n
The eleventh example of His prayer is at the blessing of the children in Matthew 19:13: Then were there brought unto him little children, that he should lay his hands on them, and pray: and the disciples rebuked them.<\/p>\n
Two deductions can be drawn from this passage: first, the prayer here is a special recitation of a blessing; and, second, as to posture: it included the laying of hands upon these children.<\/p>\n
12. The Prayer at the Resurrection of Lazarus<\/p>\n
The twelfth example of prayer was at the resurrection of Lazarus in John 11:41\u201342 from which six things should be noted. First, as to posture: Jesus lifted up his eyes. Second, as to the addressee: He addressed His prayer to God the Father. Third, when He said: I thank you that you hear me, He made reference to an earlier prayer, making this a second prayer, and an expression of joyous assurance and thanksgiving for God\u2019s answering His prayer (v. 41). Fourth, in verse 42, He always had the certainty of being heard, for while the Father did not always answer the way Yeshua wanted Him to, the Father always heard His prayers. Fifth, the purpose and content of this prayer was to show the multitude that He really was the Messiah whom God had sent. And, sixth, it was a public prayer because He wanted to affect His hearers in a certain way.<\/p>\n
13. The Prayer When the Greeks Sought to See Jesus<\/p>\n
The thirteenth example is found in John 12:27\u201328. This was prayed at the time when the Greeks came asking: Sir, we would see Jesus (v. 21).<\/p>\n
Here, we can note six things. First, the addressee was God the Father; the One to whom Yeshua always addressed His prayer. Second, Jesus said: Now is my soul troubled, showing that when there was an emotional conflict, He would turn to the Father in prayer. Third, He clearly stated that He would not pray that He would not have to die. Fourth, His specific prayer request was: Father, glorify your name, showing that, in spite of His emotional state, He still wanted God to glorify His own name. Fifth, in answer to the prayer of Yeshua, God the Father spoke audibly out of Heaven for the third time. Each time the Father spoke audibly out of Heaven, it was preceded by the prayer of Jesus. Sixth, this was a public prayer, the first public prayer that was in the nature of a petition, for all previous public prayers were in the nature of a thanksgiving and praise.<\/p>\n
14. The Prayer at the Last Passover<\/p>\n
The fourteenth example was at the last Passover or the \u201clast supper.\u201d<\/p>\n
According to Matthew 26:26\u201329, He blessed the bread and He gave thanks for the wine.<\/p>\n
The same is stated by Mark 14:22\u201325.<\/p>\n
Luke 22:14\u201320 states that He gave thanks for both the bread and the wine. These were all standard blessings of the Jewish observance of the Passover. So, here Jesus prayed the normal, ritual prayer of the Jewish prayer-book, the Haggadah, concerning the Passover.<\/p>\n
15. The Prayer for Peter During the Last Passover<\/p>\n
The fifteenth example of prayer is the prayer for Peter found in Luke 22:31\u201332, which also took place during the last Passover.<\/p>\n
We can draw five deductions from this incident. First, Yeshua talks to Peter and makes a reference to a previous prayer that He had made. Second, His prayer was a petition on behalf of Peter and it arose out of a deep sense of need. Third, the specific petition was that Peter\u2019s faith will not fail. Peter will stumble but, as a result of this prayer of Jesus, he will not irrevocably fall from the faith. Fourth, the prayer of Yeshua guaranteed Peter\u2019s personal, spiritual security. And, fifth, the prayer here was an intercessory prayer; He prayed on behalf of Peter.<\/p>\n
16. The Prayer for the Future Indwelling of the Holy Spirit<\/p>\n
The sixteenth example is His prayer for the Holy Spirit in John 14:16\u201317. In verse 16 Jesus said: And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever.<\/p>\n
This was a reference to a future prayer to be addressed to the Father. He promised He will pray this prayer so that God the Father will send the Spirit to the disciples to serve as another Comforter. Then, according to verse 17, in answer to Yeshua\u2019s prayer the Holy Spirit will not only come to comfort them, but once the Holy Spirit comes, He will indwell them forever.<\/p>\n
17. The High Priestly Prayer<\/p>\n
Now we come to the seventeenth example, the High Priestly Prayer, which is found in John 17:1\u201326. This is the longest prayer of Jesus recorded in the Gospels. It is a very well-organized prayer which contains three specific parts.<\/p>\n
a. John 17:1\u20138<\/p>\n
First, in John 17:1\u20138, He prayed for Himself, making two specific requests.<\/p>\n
(1) John 17:1\u20134<\/p>\n
His first request was a request for glorification in verse 1. Basically, this is a request to enable Him to fulfill His ministry. To glorify here in the overall context, means that Yeshua might be glorified by means of His Resurrection. The reason for the request for glorification is that the Son may glorify [the Father], always His ultimate goal.<\/p>\n
Jesus then spelled out the means in verses 2\u20133. The Son will glorify the Father by giving eternal life to men. Eternal life means to know God. So the Father is to glorify the Son by resurrecting Him from the dead, and then the Son can glorify the Father by giving eternal life to men. According to verse 4. the reason for the first request is that His work may be accomplished.<\/p>\n
(2) John 17:5\u20138<\/p>\n
His second request concerning Himself was: glorify you me by restoring the glory that He had before the Incarnation (v. 5). The specific request for glorification here is for the Shechinah Glory. This was the Shechinah Glory that was His ever-shining presence in Heaven, the Shechinah Glory that was veiled with the Incarnation. Now, He prays for the unveiling of the veiled Shechinah Glory. The reason for this request is that He had revealed His Father to His disciples (vv. 6\u20138). He then spelled out the relationship to the Father, to the Son, and to the Word (v. 6) and summarized the instruction of the disciples in that: they have received; they have known; and they have believed (vv. 7\u20138).<\/p>\n
b. John 17:9\u201319<\/p>\n
In the second part of this prayer, He prays specifically for the eleven apostles and prays three things about them.<\/p>\n
(1) John 17:10\u201314<\/p>\n
First, He prays for their preservation and gives five reasons for the need to have them preserved. The first reason is that they belong to the Father and the Son is glorified in them (v. 10). The second reason is that Yeshua is about to leave the world while they will have to stay behind. The request is: keep them in your name which you have given me. The Greek word for keep means \u201cprotective oversight.\u201d Exercise protective oversight over them for the reason: that they may be one, even as we are (v. 11). The third reason is that while Jesus was in the world, He protected them, but now He is leaving the world. This protection was removed for only one, Judas (v. 12). His fourth reason is that He is now leaving the world. He is praying for them now while He is still in the world, that the Father will protect them once He leaves the world, so that their joy may be full (v. 13). The fifth reason is that the world will hate them because, while they are in the world, they are no longer of the world (v. 14).<\/p>\n
(2) John 17:15\u201316<\/p>\n
Second, He prayed for their protection in verses 15\u201316.<\/p>\n
Specifically, He prays for protection from Satan (v. 15). He is not praying that the Father will remove them from this world, but He is praying that the Father will protect them from the evil one, Satan. The reason for this petition is the same as for the previous one: they are in the world, but they are no longer of the world; no longer of this world\u2019s nature (v. 16).<\/p>\n
(3) John 17:17\u201319<\/p>\n
The third thing He prays for is for their sanctification in verses 17\u201319.<\/p>\n
The petition is: Sanctify them in the truth. The word sanctify means \u201cto be set apart.\u201d He is praying that they be set apart for God, for a holy purpose. The means is by God\u2019s Word for: your word is truth (v. 17). The reason for the petition is that they are to be sent out into the world, even as Yeshua was sent out into the world (v. 18). Hence, they will need to be equipped. Jesus then points out His own self-sanctification: for their sakes, He sanctified Himself. Yeshua was not only set apart by God the Father, but He also set Himself apart. The reason being: that they themselves also may be sanctified in truth (v. 19).<\/p>\n
c. John 17:20\u201326<\/p>\n
In the third part of His High Priestly Prayer, Yeshua prays for all believers; those that will come to saving faith as a result of the apostolic preaching of the cross. In this prayer for all believers, He prays two specific things.<\/p>\n
(1) John 17:20\u201323<\/p>\n
First, He prays for their unity. He prays for those who will believe through the apostles (v. 20). And second in verse 21, the specific petition is: that they may all be one. Here, Yeshua makes a comparison: even as you, Father, are in me, and I in you, that they also may be in us: in other words, unity among believers is possible because God indwells the believer. The reason for the petition is: that the world may believe that you did send me. So that the world may recognize that what the apostles believe really is the truth.<\/p>\n
In verse 22, he then spelled out the basis of unity: the glory which you have given me I have given unto them; it is the glory of a special mission. Because God has given believers a special mission, that is the basis of unity. The purpose is that we may be one. Next, He then gave the reason this unity is important in verse 23: that the world may know that you did send me. The goal of the unity of the believers is that the world may recognize Jesus as well. The goal, then, is that believers may be perfected into one, that the world may know that you did send [Him]. This is unity in relationship to evangelism.<\/p>\n
(2) John 17:24\u201326<\/p>\n
Jesus prayed for the glorification of believers. In verse 24, He first spelled out His wish: that believers should be with [Him] that [believers should] behold [His] glory. The reason is: for you loved me before the foundation of the world.<\/p>\n
He then drew two conclusions in verses 25\u201326. First, in verse 25, the world does not know God: the world knew you not, but I knew you, and these know that you did send me. And, second, in verse 26, He spelled out what God will be to the disciples: and I made known unto them your name, and will make it known; that the love wherewith you loved me may be in them, and I in them.<\/p>\n
d. Deductions<\/p>\n
Let me draw six deductions from this High Priestly Prayer: first, the Messiah prayed specifically, He prayed for specific persons and specific things; second, He addressed this prayer to God the Father; third, He gave specific reasons for His requests; fourth, His primary motive was for spiritual benefits; fifth, the prayer was in a conversational tone with petitionary purposes; and, sixth, He did not pray for unbelievers directly. He prayed directly for the disciples and believers, so that unbelievers may be saved. Thus, He prayed for unbelievers only indirectly.<\/p>\n
18. The Prayer in Gethsemane<\/p>\n
The eighteenth prayer was in Gethsemane. This prayer is referred to in Hebrews 5:7. The historical accounts of these prayers are found in Matthew 26:36\u201346, Mark 14:32\u201342 and Luke 22:39\u201346. From these particular three Gospel accounts, as well as what is stated in Hebrews 5:7, we can learn quite a bit about the prayer in Gethsemane.<\/p>\n
a. The Context of a Crisis<\/p>\n
First, this prayer was a prayer in the context of a crisis.<\/p>\n
(1) Matthew 26:37\u201338<\/p>\n
According to Matthew 26:37\u201338, Yeshua was sorrowful and sorely troubled; there was sorrow to the point of great amazement (v. 37). \u201cAmazement\u201d here means, \u201cto be terrified.\u201d There was sorrow because He was terrified. The words sore troubled means \u201cto be very heavy.\u201d There was distress following shock. There was also a serious emotional state: My soul is exceedingly sorrowful, even unto death (v. 38). His sorrow was so great, that there was a real danger of the collapse of His physical frame.<\/p>\n
(2) Mark 14:33\u201334<\/p>\n
The same context of crisis is brought out in Mark\u2019s account. [Jesus] began to be greatly amazed, and sore troubled (v. 33). He states: My soul is exceeding sorrowful even unto death (v. 34).<\/p>\n
(3) Luke 22:44<\/p>\n
Luke 22:44 states: in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground. Clearly, the prayer in Gethsemane was in the context of a great personal crisis.<\/p>\n
b. The Role of the Disciples<\/p>\n
The second thing about this prayer concerns the role of the disciples. Their role is emphasized in Matthew 26:36\u201338, 40\u201341, and 43\u201345. In verses 36 and 40, they were asked to watch. He warned them of a real danger that was happening. In verse 41, He did not ask them to pray for Him, but to pray for themselves instead. And the purpose is so that they will not fall into temptation.<\/p>\n
c. Three Retreats to Prayer<\/p>\n
It is at this point that Jesus has three specific prayer retreats.<\/p>\n
(1) The First Prayer Retreat<\/p>\n
The first prayer retreat is recorded by three of the Gospel accounts.<\/p>\n
(a) Matthew 26:39<\/p>\n
The account of Matthew 26:39 emphasizes that this was in seclusion. He was seeking seclusion, so He went forward a short distance.<\/p>\n
As to His posture: he \u2026 fell on His face. He then addressed His prayer to: My Father. The specific petition was: My Father, if it be possible let this cup pass away from me. But, the basis of His prayer was: nevertheless, not as I will, but as you will.<\/p>\n
Looking at the first prayer retreat as Matthew records it, we can draw four deductions. First, it was a simple petition. It was repeated many times, but it was a simple petition. Second, the petition begins with the words: if it be possible. This was not a question of ability, for certainly He believed in God\u2019s ability to make all things possible, but a question of will. Is it God\u2019s will for this to take place? The third deduction is the request, which was: let this cup pass away from me. The cup symbolizes the wrath of God. He was asking that He would not have to experience the wrath of God. His prayer request was not that He would not have to die, He came to die. But He was praying that He would not have to experience the wrath of God when He did die. The fourth deduction is that He was willing to accept the will of God: not as I will, but as you will.<\/p>\n
(b) Mark 14:35\u201336<\/p>\n
The first prayer retreat is also recorded in Mark 14:35\u201336.<\/p>\n
Mark also emphasizes the element of seclusion: he went forward a little. As to His posture: and fell on the ground, (v. 35). As to His prayer: and [repeatedly] prayed. And, in verse 36, His petition was: all things are possible unto you; remove this cup from me. The specific petition was that He would not have to partake of the cup of the wrath of God. Here also we note that the addressee was God the Father and He called Him by the Hebrew-Aramaic term: Abba, Father. The basis of His prayer was: howbeit not what I will, but what you will.<\/p>\n
(c) Luke 22:41\u201342<\/p>\n
The first prayer retreat is recorded in Luke 22:41\u201342.<\/p>\n
Luke also emphasized the element of seclusion in verse 41: he was departed from them about a stone\u2019s cast.<\/p>\n
He was withdrawn. Luke points out that His emotional state forced Him to press onward to pray. As to His posture: and he kneeled down and prayed. In verse 42, Luke also states that He addressed His prayer to God the Father. The specific petition was: remove this cup from me: The basis was: if you be willing, \u2026 nevertheless not my will, but yours, be done.<\/p>\n
(2) The Second Prayer Retreat<\/p>\n
The second prayer retreat is also mentioned in all three Gospels, although not with the same detail.<\/p>\n
(a) Matthew 26:42<\/p>\n
Matthew again emphasizes seclusion: Again a second time he went away, and prayed, He addressed His prayer to God the Father by saying, My Father. The petition was: if this cannot pass away, except I drink it, your will be done.<\/p>\n
In the second prayer retreat, there was recognition on the part of Yeshua that His own will is to be subservient to the will of God the Father.<\/p>\n
(b) Mark 14:39<\/p>\n
In Mark, the second prayer retreat is in chapter 14:39. Seclusion is seen in that it states: again he went away. The petition was: and prayed saying the same words.<\/p>\n
(c) Luke 22:43<\/p>\n
In Luke\u2019s account, chapter 22:43, there is the additional information that during the second prayer retreat an angel from heaven was sent to strengthen Him.<\/p>\n
(3) The Third Prayer Retreat<\/p>\n
The third prayer retreat is recorded in two of the Gospels.<\/p>\n
(a) Matthew 26:44<\/p>\n
Matthew 26:44 again emphasizes seclusion: And he left them again, and went away. The petition was: and he prayed a third time, saying again the same words.<\/p>\n
(b) Luke 22:44<\/p>\n
In Luke\u2019s account, it is found in chapter 22:44, spelling out that in the third retreat He was in a condition of agony so that: his sweat became as it were great drops of blood falling down upon the ground.<\/p>\n
d. Deductions<\/p>\n
Now from these accounts of the Gethsemane prayer, we can draw three specific deductions.<\/p>\n
First, it mentions saying the same words. This shows that the same prayer request can be brought over and over again. As long as it comes from the heart, as long as it is something that comes from your own words and you are not merely reciting a prescribed prayer, it is not vain repetition. It is proper, as Jesus did here, to make the same request over and over again.<\/p>\n
The second deduction concerns the posture. In Luke\u2019s account, Yeshua was kneeling. In Matthew\u2019s account, He was prostrate on the ground. In Mark\u2019s account, He repeatedly fell on the ground. From these three Gospels, the order was: first, He fell on His knees; second, as the agony increased, He prostrated Himself down to the ground; and, third, as the agony increased even further, He repeatedly fell to the ground. The picture is that He was writhing in anguish upon the ground. Now, these were not the normal positions Jesus took in His prayer life, but He did so here.<\/p>\n
The third deduction is to point out the three results of this prayer. First, the petitions of Yeshua were not answered; God did not grant His request, and He had to drink of the wrath of God. The second result was that His prayer was answered. While the petition was not answered, His prayer was answered, in that, His prayer included: your will be done; and the will of the Father was done. The third result was victory. Jesus gave Himself over willingly to drink the cup, and had full control of His emotions.<\/p>\n
19. The Reference to a Prayer<\/p>\n
The nineteenth prayer, found in Matthew 26:53, was not a prayer as such, but a reference to a prayer that the Messiah could have prayed. It speaks of the possibility of praying for twelve legions of angels. He could have prayed and God the Father would have sent twelve legions of angels to rescue the Son.<\/p>\n
20. The Prayers from the Cross<\/p>\n
The twentieth example is the prayers from the cross and there were three such prayers. Of the seven statements that the Messiah made from the cross, three of these were prayers.<\/p>\n
a. Luke 23:34<\/p>\n
The first prayer was for those who were crucifying Him in Luke 23:34.<\/p>\n
He addressed His prayer to God the Father. The petition was: forgive them, and the basis for the petition was: for they know not what they do. This petition for forgiveness was limited to those who did it in ignorance. Those who knowingly did it were not included in this prayer.<\/p>\n
Two deductions can be drawn from this prayer: first, it was a spontaneous prayer, as the need arose; and, second, it was a prayer for the unsaved.<\/p>\n
b. Matthew 27:46 and Mark 15:34<\/p>\n
The second prayer of Yeshua from the cross is the prayer for Himself found in Matthew 27:46 and Mark 15:34.<\/p>\n
This prayer was addressed to: My God, My God. It was a quotation of Psalm 22:1. This is the only time that Jesus ever addressed His Father in terms of My God, My God because, at this point, He was drinking the cup of the wrath of God. He no longer had a paternal relationship with the Father, but a judicial one. And so, in place of crying, \u201cMy Father, My Father,\u201d He cried: My God, My God. This came after He was on the cross for six hours; it came after the three hours of darkness; it came after three hours of spiritual death, during which He partook of the wrath of God. The means by which this prayer was uttered was by means of a loud cry. The prayer was answered by the return of light and the spiritual Resurrection of the Son.<\/p>\n
c. Luke 23:46<\/p>\n
The third prayer from the cross was a prayer concerning His human spirit in Luke 23:46.<\/p>\n
The means was that He cried with a great voice (Mat. 27:50; Mk. 15:37). The addressee was God the Father. The specific prayer was: into your hands I commend my spirit. This was a quotation of Psalm 31:5. It was an act of dedication. It showed the voluntary character of His death. When He said: I commend, the word means \u201cto trust.\u201d He was entrusting His human spirit into the hands of God the Father.<\/p>\n
21. The Prayer in Emmaus<\/p>\n
The twenty-first prayer of Yeshua is found in Luke 24:30\u201331. He prayed this prayer in Emmaus. It states that He took bread and blessed it. This was the standard Jewish blessing over the bread. His prayer resulted in the opening of the eyes of these disciples.<\/p>\n
22. The Prayer Prior to the Ascension<\/p>\n
The twenty-second and final, prayer of Jesus is found in Luke 24:50\u201351. This was His prayer prior to the Ascension. As to posture: he lifted up His hands (v. 50). The prayer was that: blessed them; it was a prayer of blessing for these disciples. The Ascension occurred during this last prayer of Jesus (v. 51).<\/p>\n
B. Observations and Conclusions<\/p>\n
Having looked at these twenty-two examples of the prayers of Yeshua, we can draw twenty-four specific observations and conclusions.<\/p>\n
First, He often sought to pray in solitude. Sometimes he went up into the mountain apart (Mat. 14:23; Mk. 6:46; Lk. 6:12). Sometimes He went into the desert to pray (Mk. 1:45; Lk. 5:16). He often sought to pray in solitude.<\/p>\n
Second, the time of day that He prayed varied. In Mark 1:35 He prayed in the morning. But in Matthew 14:23, it was in the evening. He was not legalistic about the time of prayer.<\/p>\n
Third, the posture of prayer also varied. Sometimes He prayed standing (Mat. 14:19; Jn. 11:41). Sometimes He prayed kneeling (Lk. 22:41). Sometimes He prayed with His face on the ground (Mat. 26:39). At other times, He prayed looking up to heaven (Lk. 9:16).<\/p>\n
Fourth, He often prayed just before key turning-points in His life. In Luke 3:21\u201322, He prayed at His baptism. In Luke 5:16 He prayed after the healing of the leper, the first messianic miracle. In Luke 6:12\u201313, He prayed before choosing His apostolic group of Twelve. In Luke 9:18\u201322, He prayed preceding Peter\u2019s great confession.<\/p>\n
Fifth, He also prayed at times of great achievement. In Matthew 14:23\u201333, He prayed after the feeding of the five thousand, and before walking on the water. In Matthew 15:32\u201336, He prayed at the feeding of the four thousand. In John 11:41\u201342, He prayed at the time of the resurrection of Lazarus.<\/p>\n
Sixth, He also prayed at times of pressure. In Mark 1:32\u201339, He had a preaching and healing ministry and prayed at that time. In Luke 5:15\u201316 there was prayer at times when His reputation was being spread everywhere. In John 6:15, He prayed when some would force Him to be crowned king. He clearly prayed at times of pressure.<\/p>\n
Seventh, He prayed at times of sorrow (Mat. 26:36\u201346).<\/p>\n
Eighth, He prayed when He was facing the point of death (Lk. 23:46).<\/p>\n
Ninth, He prayed prayers of intercession, on behalf of others. In Luke 22:31\u201332, He prayed for Peter. In Luke 23:34, He prayed for those who were crucifying Him.<\/p>\n
Tenth, the length of His prayer varied. In Luke 6:12, He prayed all night, but in Matthew 26:40, He prayed within one hour of time.<\/p>\n
Eleventh, He always addressed His prayer to God the Father (Jn. 11:41\u201342). In the High Priestly Prayer (Jn. 17:1\u201326), He addressed the Father by that title six different times.<\/p>\n
Twelfth, there were different types of prayer. Sometimes His prayers were petitionary (Jn. 11:41\u201342). Sometimes His prayers were prayers of blessing (Mat. 14:19). Sometimes, His prayers were of thanksgiving (Lk. 10:21; Jn. 6:11). Some of His prayers were intercessory in nature (Lk. 22:31\u201332; 23:34; Jn. 17:1\u201326).<\/p>\n
Thirteenth, He prayed out of a sense of rejoicing in the Holy Spirit (Lk. 10:21).<\/p>\n
Fourteenth, He prayed extemporaneously, rather than through a prayer-book (Lk. 11:1).<\/p>\n
Fifteenth, His emotions were often involved in His prayer life (Jn. 12:27\u201328).<\/p>\n
Sixteenth, He prayed both privately and publicly (Mat. 14:23; Jn. 12:27\u201328).<\/p>\n
Seventeenth, the vast majority of His prayers were for believers and not unbelievers.<\/p>\n
Eighteenth, His motives for prayer included the glory of God and the spiritual benefits for ourselves and for others.<\/p>\n
Nineteenth, His prayers were for specifics; He prayed for \u201cwhom\u201d and for \u201cwhat.\u201d<\/p>\n
Twentieth, He gave the reasons for His prayer requests.<\/p>\n
Twenty-first, He prayed in a conversational tone.<\/p>\n
Twenty-second, not all of His prayers were answered. According to John 11:41\u201342, He always knew that He would be heard, but in Matthew 26:36\u201346, not every petition was granted.<\/p>\n
Twenty-third, His prayer requests were conditioned on the will of God the Father (Mat. 26:36\u201346).<\/p>\n
Twenty-fourth, some requests were repeated (Mat. 26:36\u201346).<\/p>\n
We can summarize His prayer life in five points: first, some of His prayers were provoked but some kind of a crisis; second, He prayed for Himself, He prayed for spiritual rather than material needs; third, He produced objective results; fourth, He was completely sure of being heard; and fifth, He prayed frequently for others.<\/p>\n
II. OTHER PRAYERS IN THE GOSPELS<\/p>\n
Now we come to the second category, which is other prayers in the Gospels, that is, prayers not recited by Yeshua.<\/p>\n
A. The Examples<\/p>\n
There are four specific examples of other prayers in the Gospels.<\/p>\n
1. Luke 1:10<\/p>\n
The first one is in Luke 1:10: And the whole multitude of the people were praying without at the hour of incense.<\/p>\n
This was a regularly scheduled prayer in the Temple Compound. It was a prescribed prayer, during the burning of the incense.<\/p>\n
2. Luke 1:13<\/p>\n
The second example is in Luke 1:13: your supplication is heard. This is a reference to Zacharias\u2019 prayer for a son. And now, Zacharias is told that his petition for a son is going to be granted.<\/p>\n
3. Luke 2:37<\/p>\n
The third example is Luke 2:37: worshipping with fastings and supplications night and day. These were the prayers of the prophetess, Anna; specifically her prayers were for the coming of the Messiah.<\/p>\n
4. Luke 5:33<\/p>\n
The fourth and last example is Luke 5:33, which speaks of the disciples of John often fasting and making supplications.<\/p>\n
B. Observations and Conclusions<\/p>\n
These are four other examples of the prayers in the Gospels from which we can draw three observations and conclusions.<\/p>\n
First, for those outside of the apostolic circle, prayer was mostly prescribed; it was prayer that had been memorized.<\/p>\n
Second, for some, however, it was extemporaneous, as with Zacharias\u2019 prayer for a son.<\/p>\n
Third, prayers were mostly either petitionary or supplicatory; they were either made up of petitions or supplications.<\/p>\n
III. PRAYER IN THE BOOK OF ACTS<\/p>\n
A. The Examples<\/p>\n
1. Acts 1:14<\/p>\n
The first example is Acts 1:14: These all with one accord continued steadfastly in prayer.<\/p>\n
Those involved in this first recorded prayer in the Book of Acts are the eleven apostles, some of the other women, Mary, the mother of Jesus, and His half-brothers. It was a daily prayer by the believing group in Jerusalem during the ten days between the Ascension of Yeshua and the coming of the Holy Spirit. It was a group prayer meeting. It was part of the waiting for the promise of the Father of Acts 1:4. It was an extemporaneous prayer. The content was twofold: first, they were praying for the promise of the Father (v. 4); and, second, they were praying for a proper replacement for Judas (vv. 15\u201326).<\/p>\n
2. Acts 1:24<\/p>\n
The second example is Acts 1:24 where it states: And they prayed.<\/p>\n
This, too, was a group prayer meeting, and it was an extemporaneous prayer meeting. The content was twofold: first, which of the two disciples should become the twelfth apostle; and, second, they were asking God to sovereignly superintend over the casting of lots, so that the lot would fall on the one whom God had chosen.<\/p>\n
3. Acts 2:42<\/p>\n
The third example is in Acts 2:42: And they continued stedfastly in the apostles\u2019 teaching and fellowship, in the breaking of bread and the prayers.<\/p>\n
This was the continuous practice of the early Church; they continually got together for prayer. These group prayer meetings were at set times of the day. They may have been either prescribed or extemporaneous prayers. Most likely they were of the extemporaneous nature.<\/p>\n
4. Acts 3:1<\/p>\n
The fourth example is in Acts 3:1: Now Peter and John were going up into the temple at the hour of prayer, being the ninth hour.<\/p>\n
The hour of prayer has to do with the set time for group prayer in the Temple Compound. These were prescribed prayers, prayers that were merely memorized.<\/p>\n
5. Acts 4:31<\/p>\n
The fifth example is Acts 4:31: And when they had prayed. The prayer itself is recited in verses 24\u201330.<\/p>\n
According to verse 24, this was a group prayer and this was an extemporaneous prayer. The content of this prayer included the following: first, it was addressed to God the Father; second, it was a vocal prayer; third, God was sanctified in this prayer as the Creator; fourth, the prayer included the recounting of recent events concerning Jesus.<\/p>\n
And, fifth, in verses 29\u201330, there was a specific request: And now, Lord, look upon their threatenings: and grant unto your servants to speak your word with all boldness, while you stretch forth your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus.<\/p>\n
Basically, the content of the prayer was that God would cancel out the threats of their enemies, and that the disciples would be able to preach the gospel with all boldness (v. 29), and to authenticate their claims of the Messiahship of Yeshua with miracles, signs and wonders. Sixth, they prayed in Yeshua\u2019s name (v. 30), which was now the proper way of praying.<\/p>\n
Seventh in verse 31, there were three results: first, the place shook, which was a sign of the presence of God; second, they were now filled with the Holy Spirit, they were under the Spirit\u2019s control; and, third: they spake the word of God with boldness, which was the answer to their prayer.<\/p>\n
6. Acts 6:4<\/p>\n
The sixth example is Acts 6:4: But we will continue steadfastly in prayer.<\/p>\n
This was in the context of the bickering widows of the early Church. It was necessary to appoint deacons so that the apostles could devote their time to prayer and the study of the Word. So, prayer was a necessary apostolic ministry since it was the apostles who had the oversight. This is where the role of an apostle is distinguished from that of a deacon.<\/p>\n
7. Acts 6:6<\/p>\n
The seventh example is in Acts 6:6: and when they had prayed, they laid their hands upon them.<\/p>\n
This prayer was a prayer of dedication for the first deacons of the early Church. They were prayed for by the apostles who had taken the role of elders. The prayer of dedication preceded the laying on of hands, because the laying on of hands was the actual appointment to the office.<\/p>\n
8. Acts 8:15<\/p>\n
The eighth example is in Acts 8:15: prayed for them, that they might receive the Holy Spirit.<\/p>\n
This was an apostolic prayer by both Peter and John. The question was whether Samaritans may now be baptized by the Holy Spirit and into the Body of the Messiah. The prayer was answered in verse 17.<\/p>\n
9. Acts 8:22<\/p>\n
The ninth example is in Acts 8:22: Repent therefore of this your wickedness, and pray the Lord, if perhaps the thought of your heart shall be forgiven you.<\/p>\n
This was spoken to Simon the sorcerer who was told to pray for forgiveness. This was a prayer for forgiveness.<\/p>\n
10. Acts 8:24<\/p>\n
The tenth example is in Acts 8:24: Pray ye for me to the Lord.<\/p>\n
This was Simon the sorcerer requesting that Peter and John pray for him. The request specifically was that the threatened judgment just voiced by Peter, would be averted. In this case, the prayer requested was a prayer of intercession.<\/p>\n
11. Acts 9:11<\/p>\n
The eleventh prayer is in Acts 9:11: for behold, he prays.<\/p>\n
This refers to Paul praying after his experiences on the Damascus road. His prayer had to do with a request for guidance as to what he should do next.<\/p>\n
12. Acts 9:40<\/p>\n
The twelfth example is in Acts 9:40: But Peter put them all forth, and kneeled down, and prayed.<\/p>\n
We should note three things here: first, Peter sought solitude so he put everybody else outside; second, as to his posture, he kneeled down; and, third, the specific request he was making was for the resurrection of Dorcas, who had just died.<\/p>\n
13. Acts 10:2<\/p>\n
The thirteenth example is in Acts 10:2: and prayed to God always.<\/p>\n
This is a reference to Cornelius, who had become a \u201cGod-fearer.\u201d In other words, he believed in the God of Israel, but he had not become a proselyte to Judaism by undergoing the painful act of circumcision. However, his prayers were always addressed to the God of Israel. The content of his prayer was for more knowledge concerning the God of Israel. This is an example of a prayer of someone who, at this point, was an unbeliever.<\/p>\n
14. Acts 10:4<\/p>\n
The fourteenth example is in Acts 10:4: Your prayers and thine alms are gone up for a memorial before God.<\/p>\n
This shows that God does hear the prayers of an unbeliever. The prayers of Cornelius had become a memorial before God. The point is, his prayers are about to be answered.<\/p>\n
15. Acts 10:9<\/p>\n
The fifteenth example is in Acts 10:9: Peter went up upon the housetop to pray, about the sixth hour.<\/p>\n
Note four things here. First, he wanted solitude, so he went up to the housetop. Second, he prayed at the regular set time for prayer, for it was the sixth hour. And because it was the sixth hour, he chose to pray. Third, as to timing: it was in the evening, because that was the sixth hour. And, fourth, there was no specific content mentioned. Apparently this was his general, evening prayer.<\/p>\n
16. Acts 10:30\u201331<\/p>\n
The sixteenth example is in Acts 10:30\u201331.<\/p>\n
In verse 30, Cornelius said: I was keeping the ninth hour of prayer in my house.<\/p>\n
The prayer he mentioned is a reference back to the prayer of verse 3, which shows that he had a regularly scheduled time of prayer.<\/p>\n
Verse 31 states: your prayer is heard.<\/p>\n
This is a reference back to verse 4. It was the prayer of Cornelius that became a remembrance in the sight of God.<\/p>\n
17. Acts 11:5<\/p>\n
The seventeenth example is Acts 11:5: I was in the city of Joppa praying.<\/p>\n
This prayer is a reference back to Peter\u2019s prayer in Acts 10:9, Peter\u2019s regularly scheduled time of prayer.<\/p>\n
18. Acts 12:5<\/p>\n
The eighteenth example is Acts 12:5: but prayer was made earnestly of the church unto God for him.<\/p>\n
This refers to an intensive group prayer. They addressed these prayers to God the Father. The specific request was for Peter\u2019s life.<\/p>\n
19. Acts 12:12<\/p>\n
The nineteenth example is Acts 12:12, which states: where many were gathered together and were praying.<\/p>\n
This is the same prayer group that was meeting back in Acts 12:5. The request was for Peter\u2019s life, and the place is a private home.<\/p>\n
20. Acts 13:3<\/p>\n
The twentieth example is in Acts 13:3: Then, when they had fasted and prayed and laid their hands on them, they sent them away.<\/p>\n
This was a prayer of dedication before sending Paul and Barnabas out on their missionary journey. In this case, prayer was accompanied by fasting and the prayer preceded the commissioning of the two by the laying on of hands.<\/p>\n
21. Acts 14:23<\/p>\n
The twenty-first example is in Acts 14:23: and had prayed with fasting.<\/p>\n
This was a prayer of dedication for the elders of the churches and it preceded the act of commissioning.<\/p>\n
22. Acts 16:13 and 16<\/p>\n
The twenty-second example is in Acts 16:13 and 16 that speak of the place of prayer. Verse 13 states: And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer. This was a place where people regularly gathered to pray. It was also on the sabbath day and by a river side. This means that it was a Jewish prayer meeting, because Jews would gather together corporately to pray on the Sabbath. Where there was no synagogue, they would gather together to pray by the riverside. This was clearly a Jewish prayer meeting and these were Jewish prescribed prayers, since Judaism did not pray extemporaneously.<\/p>\n
Verse 16 states: as we were going to the place of prayer.<\/p>\n
This was the same place as that in verse 13, but this was a week-day. This was one of the three times when Jews pray daily.<\/p>\n
23. Acts 16:25<\/p>\n
The twenty-third example is in Acts 16:25: But about midnight Paul and Silas were praying and singing hymns unto God.<\/p>\n
Three things should be noted here: first, the timing of the prayer was midnight; second, prayer was accompanied by the singing of hymns; and, third, the content of their prayer probably concerned their prison circumstances.<\/p>\n
24. Acts 20:36<\/p>\n
The twenty-fourth example is in Acts 20:36: he kneeled down and prayed with them all.<\/p>\n
His posture was that of kneeling. This was a group prayer with the elders of the Church of Ephesus. The content concerned all that Paul spoke and warned of earlier in verses 18\u201335.<\/p>\n
25. Acts 21:5<\/p>\n
The twenty-fifth example is in Acts 21:5: and kneeling down on the beach, we prayed, and bade each other farewell.<\/p>\n
This is a group prayer meeting of the Church of Tyre. As to posture: they were kneeling. As to place: they prayed on the beach. The content of their prayer concerned Paul\u2019s journey to Jerusalem. It was a prayer requesting safe mercies while journeying and safety while in Jerusalem. It was a prayer of dedication, a supplication, and a prayer of farewell.<\/p>\n
26. Acts 22:17<\/p>\n
The twenty-sixth example is in Acts 22:17: and while I prayed in the temple.<\/p>\n
The place of this prayer that Paul refers to was in the Temple Compound. It was probably connected with the regularly scheduled prayers in the Temple Compound. These were all prescribed prayers.<\/p>\n
27. Acts 28:8<\/p>\n
The twenty-seventh and final example of prayer in the Book of Acts is in Acts 28:8: Paul entered in, and prayed, and laying his hands on him healed him.<\/p>\n
Notice three things here: first, there is the emphasis of solitude, in that Paul entered in the situation to be alone; second, the specific request was the healing of the father of Publius who was ill; and, third, this was a petitionary prayer for a sick one.<\/p>\n
B. Observations and Conclusions<\/p>\n
A total of thirteen observations and conclusions can be drawn from these twenty-seven examples from the Book of Acts.<\/p>\n
First, the early Church practiced group prayer meetings. Sometimes these were planned, set meetings. Sometimes these were extemporaneous meetings for specific needs or problems. Either way, the early Church practiced group prayer meetings. This shows that when Jesus said to go into your inner chamber, He was not teaching that it was wrong to have group prayer meetings. In the context of that statement, He pointed out that prayers were not for the purpose of showing off oratory skills, or showing off spirituality. The practice of the early Church to have group prayer meetings was sanctified and sanctioned by the New Testament.<\/p>\n
Second, prayer was also practiced in solitude.<\/p>\n
Third, the apostles and other Jewish believers continued to meet at the regularly scheduled prayer times in the Temple Compound or in the synagogue. At this point, the sudden division between Church and synagogue had not yet taken place. Jewish believers continued to meet at the regularly scheduled prayer times in the Temple until A.D. 70 and in the synagogue until A.D. 90.<\/p>\n
Fourth, there were at least seven different types of prayers: first, they prayed for specific needs, such as for boldness; second, they prayed for emergencies such as requesting the saving of Peter\u2019s life; third, there were prayers of intercession, such as the one on behalf of Simon the sorcerer; fourth, there was prayer for healing, as in the case of Paul praying for Publius\u2019 father; fifth, there were prayers of dedication, as by elders for deacons; sixth, there were prayers for forgiveness, as was the case of Simon the sorcerer; and, seventh, there were prayers for guidance, as was the case with the Apostle Paul.<\/p>\n
Fifth, prayer was extemporaneous, and not prescribed, except if it was connected with the Temple or synagogue service. Whenever Jewish believers went to the Temple or synagogue, they simply joined in with the prescribed prayers because, in that context, they were not praying with fellow-believers, but with unbelievers. However, when they were with fellow-believers, they prayed extemporaneously.<\/p>\n
Sixth, their prayers were addressed to God the Father. This was in keeping with the instructions given by Yeshua Himself. We are never told to address our prayers either to the Son or to the Holy Spirit. All of our prayers are to be addressed to God the Father.<\/p>\n
Seventh, they prayed in Jesus\u2019 name. This, too, was in accordance with the instructions that He left behind; that when they prayed, they were now to pray in His name.<\/p>\n
Eighth, there were certain accompaniments to prayer. Sometimes prayer was accompanied with fasting. Sometimes prayer was accompanied with the singing of hymns. Sometimes prayer was accompanied with laying on of hands. Whatever accompanied prayer was determined by either a specific situation or a specific need.<\/p>\n
Ninth, concerning posture, there were at least two different postures: first, sometimes they prayed standing; and, second, sometimes, they prayed kneeling.<\/p>\n
Tenth, those who were in a leadership role had the special responsibility to pray for themselves and their flock. Those who are in a position of spiritual leadership have a special responsibility to pray for themselves, not only in the area of needs, but to pray for themselves in the sense of seeking wisdom as to know how to guide the flock. Then, they need to pray for the flock.<\/p>\n
Eleven, prayer was done at different times of day; there was no set time of prayer. There was no regular morning quiet time, or regular evening quiet time. In the Book of Acts, there were three different times of day that people prayed: in the morning; in the evening; and, at midnight.<\/p>\n
Twelve, prayers of unbelievers could be heard so that the message of salvation could come to them. A good example is Cornelius. He prayed before his salvation and his prayer was heard before his salvation. There is a common misconception that God does not hear the prayers of unbelievers. This is simply not true. God will not necessarily answer the personal requests of unbelievers for He is not bound to fulfill His promises of meeting needs to unbelievers. However, when an unbeliever prays for enlightenment concerning salvation, this is a prayer that God will respond to. Any unbeliever, anywhere, who will turn to Him and ask for more knowledge concerning salvation, God will make sure he gets that knowledge, even if He has to do the miraculous, as He did with the vision to Peter.<\/p>\n
It is in this context that we can understand the question that is sometimes raised concerning the pagan world, \u201cWhat about those that never hear about the Messiah?\u201d The answer is that anyone, anywhere, who will turn to the Lord, and ask God about knowledge concerning salvation, that prayer will certainly be answered. Prayer of unbelievers is heard so that the message of salvation could come to them.<\/p>\n
Thirteen, there were a variety of places where people prayed. In the Book of Acts alone there were at least five different places: first, they sometimes prayed in private homes since there were no church buildings in those days; second, people prayed on rooftops; third, people prayed in the Temple Compound; fourth, people prayed by the riverside; and, fifth, people prayed on the beach. Where they prayed was largely determined upon the need or circumstance of the situation that they were in. What is clear is that they were not bound by having to pray in any one place.<\/p>\n
IV. PRAYER IN THE EPISTLES<\/p>\n
A. The Epistles of Paul<\/p>\n
Altogether, there are twenty-three specific examples of prayer in the Epistles of Paul.<\/p>\n
1. Romans 1:9<\/p>\n
The first one is found in Romans 1:9: how unceasingly I make mention of you in my prayers.<\/p>\n
In this context, Paul is speaking about his prayers for the Church of Rome. Although he had never been there, he was willing to pray for this church.<\/p>\n
The content of his prayer was twofold: first, it was a prayer of thanksgiving to God for their testimony because it had spread throughout the entire Roman world (v. 8); and, second, he prayed that he might be able to come, visit the church and be able to minister there as soon as possible (vv. 10\u201312). He prayed this prayer many, many times.<\/p>\n
This shows that we can pray for ministries we have never seen and for missionaries we have never met.<\/p>\n
2. Romans 15:30\u201332<\/p>\n
The second example is in Romans 15:30\u201332: strive together with me in your prayers to God for me.<\/p>\n
Here, Paul requested that the Church of Rome pray with him and for him, as he had told them earlier he had been praying for them. The basis for this prayer is twofold: first, by our Lord Jesus Christ, meaning they are to pray in the name of Yeshua, because that is the manner in which He trained His disciples to pray; and, second, by the love of the Spirit. While we address our prayers to God the Father and pray in the name of Jesus, we are also to pray by the power of the Holy Spirit (v. 30). The addressee is God the Father, because that is the One to whom all prayers are addressed. To pray for someone is to strive with him and so Paul is asking the Church of Rome to strive together with him in prayer.<\/p>\n
The content of what they should be praying about on his behalf is threefold: first, that he might be delivered from the unbelieving Jewish people while he was in Judea; second, that the offering which he is taking to the Jewish believers in Jerusalem might be well-received (v. 31); and, third, that Paul might soon come to them at Rome and so finally fulfill his heart\u2019s desire, which was to visit the Church of Rome through the will of God (v. 32).<\/p>\n
All our prayers are to be characterized by this desire, to let God\u2019s will be done in the manner by which the prayers are to be answered.<\/p>\n
3. 2 Corinthians 1:11<\/p>\n
Our third example of prayer is 2 Corinthians 1:11: ye also helping together on our behalf by your supplication.<\/p>\n
In this case, we see prayer as a prayer of supplication. The content is: that Paul\u2019s needs were to be met. The Corinthian Church issued prayers of supplication for Paul. In that way, it was helping together in the ministry of Paul.<\/p>\n
When we pray for a missionary, we are, in that sense, joining in the ministry for that missionary.<\/p>\n
4. 2 Corinthians 9:14<\/p>\n
The fourth example of prayer in the New Testament is in 2 Corinthians 9:14: while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you.<\/p>\n
Here, again, we see prayer as supplication. The point that Paul was making in this verse is that the Jewish believers of Jerusalem were making supplication for the Gentile believers at Corinth; Jewish believers praying for Gentile believers. The supplications of the Jerusalem Church for the Corinthian Church causes the Church of Jerusalem to long for the Church of Corinth. If we are really praying for someone with our heart\u2019s content, our heart will be longing to someday meet with that one, to be with them and to fellowship with them. That should be a natural by-product of praying for someone.<\/p>\n
5. 2 Corinthians 12:8<\/p>\n
The fifth example is in 2 Corinthians 12:8: Concerning this thing I besought the Lord thrice, that it might depart from me.<\/p>\n
In this context, the problem Paul was concerned about was a thorn in the flesh (v. 7), which was some kind of a physical malady inflicted upon him by a demon. The specific request in this case was the request for healing. He prayed specifically three times for this request, but in the end the answer was \u201cno\u201d (vv. 9\u201310).<\/p>\n
Sometimes God will say \u201cno,\u201d not because there was a lack of faith on the part of the one praying, but because of God\u2019s will. God did not say to Paul, \u201cI cannot answer your prayer because you do not have enough faith.\u201d God did not say to Paul, \u201cI cannot answer your prayer because you are not positively confessing your healing.\u201d God simply said, \u201cNo,\u201d because God\u2019s grace was sufficient for him. According to the context, God allowed this to happen in order to keep Paul humble. Because of all the great revelations Paul had received from the Lord, it was to make sure that he did not grow proud of the way that God had been dealing with him.<\/p>\n
6. 2 Corinthians 13:7<\/p>\n
The sixth example is in 2 Corinthians 13:7: Now we pray to God that ye do no evil.<\/p>\n
This was Paul\u2019s prayer for the Corinthian Church. The content was that the Corinthian Church would do no evil; he was praying that the Church would not fall into sin.<\/p>\n
7. Ephesians 1:16<\/p>\n
The seventh example is in Ephesians 1:16: cease not to give thanks for you, making mention of you in my prayers.<\/p>\n
According to verse 15, this prayer was a prayer of thanksgiving for the Ephesian Church because of their testimony. Just as the testimony of the Church of Rome went out all over the place, even so, the testimony of the Church of Ephesus went all over the place. And because of their testimony, Paul prayed this prayer of thanksgiving. The use of the plural shows it was a frequent prayer of his.<\/p>\n
The content of what he was praying about, according to verses 17\u201323, is for revelation and spiritual knowledge on their part concerning the divine plan. Paul outlined the plan of God, especially in the Book of Ephesians, when he spoke about things such as: when salvation occurs; the foreordination of God; the relationship of Jews and Gentiles in the Body; and about the doing away with the Law. He wanted the Ephesians to clearly understand the plan of God. As he was praying these prayers of thanksgiving for the Ephesian Church for their testimony as believers in the Messiah, he was also praying for illumination and spiritual knowledge on their part to come to know the plan of God better.<\/p>\n
8. Ephesians 3:14, 16\u201319<\/p>\n
The eighth example is in Ephesians 3:14: For this cause I bowed my knees unto the Father.<\/p>\n
Here, we have another prayer of Paul for the Ephesian Church. According to the context, the basis of this prayer is the revelation of the Dispensation of Grace. God, in a unique way, revealed to Paul the nature of the Dispensation of Grace. And, because of this revelation, Paul prays for the Ephesian Church. As to his posture: on this occasion he prayed on his knees. As to the addressee: he prayed to God the Father.<\/p>\n
In verses 16\u201319, he gives the content of his prayer for them, which concerned two things: their spiritual growth; and, the knowledge of God. As he prayed he emphasized five facets. First, that they might be strengthened with power through [the Holy Spirit] in the inward man, because it is the Holy Spirit indwelling and controlling the inward man that allows for spiritual growth. Second, that Christ may dwell in [their] hearts through faith, that He may make their hearts His home and residency. Third, that being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length and height and depth [of God\u2019s truth]. Fourth, that they might come to know the love of the Messiah. And, fifth, that they might be filled unto all the fullness of God.<\/p>\n
9. Philippians 1:4<\/p>\n
The ninth example is in Philippians 1:4: always in every supplication of mine on behalf of you all making my supplication with joy.<\/p>\n
In this context, Paul was dealing with his supplications on behalf of the Philippian Church. This is something he has done frequently and something he has done with joy. As to the content of these supplications: he was praying for the fellowship and the furtherance of the gospel; for their fellowship in spreading the gospel. The context of this verse deals with the financial support given to Paul by the Philippian Church. In other words, the way in which they fellowshipped with Paul in furthering the gospel is by their giving to meet his needs and to finance his ministry.<\/p>\n
By means of giving to a ministry, we are fellowshipping with the evangelist, the pastor, the missionary or the teacher in furthering the cause of the gospel.<\/p>\n
10. Philippians 1:9<\/p>\n
The tenth example is in Philippians 1:9: And this I pray.<\/p>\n
This was Paul\u2019s prayer for the Philippian Church. In that sense it is a continuation of the line of thinking he had already begun back in verse 4.<\/p>\n
However, here the content changes slightly. The content of his prayer for the Philippian Church according to verse 9 is: that [their] love may abound yet more and more in knowledge and all discernment. In other words, he was praying for their spiritual growth and their production of the fruits of righteousness (v. 11).<\/p>\n
11. Philippians 1:19<\/p>\n
The eleventh example is in Philippians 1:19: [for] your supplication.<\/p>\n
In Philippians 1:4 and 9, Paul had been dealing with his prayer for them, but now in verse 19 he is dealing with their prayer on his behalf; this was the supplication of the Philippian Church on behalf of Paul.<\/p>\n
Paul was sure that his present trials would turn out to [his] salvation because of two reasons: first, because of the supplications by the Philippian Church; and, second, through \u2026 the supply of the Spirit of Jesus Christ. Salvation here is obviously not spiritual salvation, because you cannot buy that. It refers to Paul\u2019s physical salvation through their supplications, with the supply of the Holy Spirit.<\/p>\n
12. Colossians 1:3<\/p>\n
The twelfth example is in Colossians 1:3: We give thanks to God the Father of our Lord Jesus Christ, praying always for you.<\/p>\n
Notice five things in Colossians 1:3: first, this was a prayer of thanksgiving; second, the addressee was God the Father; third, this was a prayer for the Colossian Church, Paul made a practice to pray for the individual, local churches; fourth, this was a frequent prayer because he was praying always for them; and, fifth, the content of this prayer was prayer of thanksgiving for the witness of the Colossian Church; he was thanking God for the witnessing that the Colossian Church was doing.<\/p>\n
13. Colossians 1:9<\/p>\n
The thirteenth example is in Colossians 1:9: do not cease to pray and make request for you.<\/p>\n
From this context, we learn four things: first, this was Paul\u2019s continuous prayer for the Colossian Church; second, this was a frequent prayer; third, the prayers included the making of requests on their behalf; and, fourth, the content of these prayers was: that [they] may be filled with knowledge of his will in all spiritual wisdom and understanding. Paul was praying for the spiritual growth of the Colossian Church, which, in turn, would produce the fruits of salvation.<\/p>\n
14. Colossians 4:2\u20134<\/p>\n
The fourteenth example is in Colossians 4:2\u20134.<\/p>\n
Three things should be noted here. First, there is an admonition to: Continue stedfastly in prayer; just as Paul was praying for them, they, too, should be characterized by prayer. Second, the means is approaching God with an attitude and prayer of thanksgiving. Third, the specific prayer request was that the Colossians should also be praying for Paul. What he wanted them to pray is: that God [might] open \u2026 a door for the word; he was asking them to pray that Paul would have further opportunities to witness. He was not only asking for open doors, he was also asking the Colossian Church to pray that when Paul made use of the open door and spoke the Word, that he would speak it in clarity, and he would speak it in boldness.<\/p>\n
15. Colossians 4:12<\/p>\n
The fifteenth example is in Colossians 4:12: always striving for you in his prayers.<\/p>\n
Earlier, Paul spoke about his own prayers for the Colossian Church, but in this context, he mentioned another disciple, Epaphras, who had also been praying for the Colossian Church. Here, Paul pictures praying as striving. Praying on behalf of someone means striving for that someone in the spiritual warfare.<\/p>\n
The content of the prayers of Epaphras on behalf of the Colossian Church was twofold: first: that [they] may stand perfect, meaning that he was praying for their spiritual growth; and, second, that [they may be] fully assured in all the will of God. He was praying for their assurance and guidance.<\/p>\n
16. 1 Thessalonians 1:2\u20133<\/p>\n
The sixteenth example of prayer is in 1 Thessalonians 1:2\u20133: We give thanks to God always for you all, making mention of you in our prayers.<\/p>\n
Three things should be noted here: first of all, this is Paul\u2019s prayer for the Thessalonian Church showing again how often Paul prayed for local churches; second, this was also a frequent prayer; and third, it was a prayer of thanksgiving for their status.<\/p>\n
In verse 3, their status was threefold: work of faith and labor of love; and patience of hope in our Lord Jesus Christ. It was a prayer of thanksgiving for their spiritual status.<\/p>\n
17. 1 Thessalonians 3:10<\/p>\n
The seventeenth example is in 1 Thessalonians 3:10: night and day praying exceedingly.<\/p>\n
From the context we can note five things: first, this was Paul\u2019s prayer concerning the Thessalonian Church; second, it was a frequent prayer, for Paul did not just pray once in a while for each local church, he prayed frequently for each local church; third, as for time of day, he prayed both night and day; fourth, in verse 9, he mentioned two accompaniments of his prayers for them, thanksgiving \u2026 unto God for them, and there was joy as he prayed exceedingly day and night for the church; and fifth, as to content, this was also twofold; that he might once again be able to come to Thessalonica and fellowship with these believers, and to perfect that which is lacking in [their] faith: he was praying for their spiritual growth.<\/p>\n
Whereas, Paul normally stayed at a church long enough to teach them the whole counsel of God, persecutions arose within the city of Thessalonica, which did not allow him to do so. He was forced to flee the city before he had a chance to teach them everything concerning the whole counsel of God, so there were things lacking in [their] faith. That is why he was praying for God to perfect that which is lacking in [their] faith; he was praying for their spiritual growth.<\/p>\n
18. 1 Thessalonians 5:25<\/p>\n
The eighteenth example is in 1 Thessalonians 5:25: Brethren pray for us.<\/p>\n
Whereas, earlier he spoke about his praying for them, now he wants them to reciprocate; they should be praying for him as well.<\/p>\n
19. 2 Thessalonians 1:10\u201312<\/p>\n
The nineteenth example is in 2 Thessalonians 1:10: To which end we also pray always for you.<\/p>\n
Four things can be noted here. First this again was Paul\u2019s prayer for the Thessalonian Church and what he affirmed in the First Epistle, he reaffirms in the Second Epistle; that he was praying for them. Second, he again emphasized that this was a frequent prayer. Third, the basis of his prayer on their behalf was the coming of Jesus to be glorified in his saints. This is the Rapture, when God is going to be glorified in his saints (v. 10).<\/p>\n
And, fourth, the content of his prayer for the Thessalonians (vv. 11\u201312) was fivefold. First, that our God may count [them] worthy of [their] calling. In other words, he was praying for their spiritual growth; he was praying that they would become more and more Messiah-like. Second, that God will fulfill every desire of goodness. He also prayed for their good work, because the evidence of spiritual growth is in the good works of the believer. Therefore, that God will fulfill every desire of goodness. Third, that the work of faith, [will be accomplished] with power, divine power. We can all do the works of the flesh and even good things can sometimes be the work of the flesh. But in true spiritual growth, in true spiritual development, the works that we do are works of faith to be accomplished by means of spiritual power (v. 11). In verse 12, the fourth point that he makes is: that the name of our Lord Jesus Christ may be glorified in [them]. Not only is the Messiah to be glorified at the Rapture, but they are to glorify His name even now. So, fifth, that they may be glorified in him.<\/p>\n
His prayer emphasized the need for their spiritual growth, the spiritual development of the saints.<\/p>\n
20. 2 Thessalonians 3:1\u20132<\/p>\n
The twentieth example is in 2 Thessalonians 3:1: brethren, pray for us.<\/p>\n
As in the First Epistle to the Thessalonians, Paul talked about his prayers for them and asked that they pray for him. Here, again, he reemphasized that he was praying for them. And, once again, he wanted them to reciprocate. Not just to pray for him in general, but pray in a specific way.<\/p>\n
In verses 1\u20132, Paul spells out the content of what he wants them to be praying for on his behalf and it involves two things. First, he wanted them to pray that: the word of the Lord may run and be glorified. In other words, he wanted them to pray that Paul will have a successful evangelist ministry. And, second, he wanted them to pray that he will be delivered from unreasonable and evil men. In other words, to pray for his protection from unbelievers.<\/p>\n
When the Word goes out, when there is the work of evangelism, there will be opposition on the part of unbelievers.<\/p>\n
21. 2 Timothy 1:3<\/p>\n
The twenty-first example is found in 2 Timothy 1:3: I thank God, whom I serve from my forefathers in a pure conscience, how unceasing is my remembrance of you in my supplications, night and day.<\/p>\n
In this short sentence, we learn five things about how Paul prayed, and the nature of his prayer. First, this was a prayer for Timothy. Timothy was led to the Lord by Paul; Timothy was his \u201cson in the faith\u201d because Paul discipled him. Part of Paul\u2019s discipling of Timothy was his prayer for Timothy. Second, this was a prayer of thanksgiving. He was thanking God for allowing someone like Timothy to find the gospel and to be part of the ministry. But, third, this was also a prayer of supplication, because he mentions that he has made supplications on behalf of Timothy. Fourth, these were frequent prayers on Paul\u2019s part, for he mentions supplications in the plural. He states that his prayer for Timothy was unceasing. Fifth, as for time: he did not have a set time when he prayed; he prayed for Timothy night and day. Throughout the night and day, as Timothy would come into the mind of Paul, he would pray on behalf of Timothy.<\/p>\n
He does not state what the content of his prayer for Timothy was. However, what is clear is that he not only prayed frequently for local churches, but he also prayed frequently for individuals such as Timothy who, at the time of the letter, was in the Ephesian Church.<\/p>\n
22. Philemon 4<\/p>\n
The twenty-second example is in Philemon 4: I thank my God always, making mention of you in my prayers.<\/p>\n
Three things can be noted here. First, this was Paul\u2019s prayer for an individual, in this case, for Philemon, Second, it was a prayer of thanksgiving, for he kept thanking God for someone like Philemon. And, third, as it was in the case of Timothy, these were frequent prayers; Paul frequently prayed on behalf of Philemon.<\/p>\n
Once again, the specific content was not revealed which might very well mean he was not praying for anything specific. This shows that we do not need a specific element in mind to pray for someone. We do not need to know somebody\u2019s particular situation to pray for them. It is quite all right to pray for specific people in a general way, even though we do not know what their specific need may or may not be.<\/p>\n
23. Philemon 22<\/p>\n
The twenty-third example is in Philemon 22: for I hope that through your prayers I shall be granted unto you.<\/p>\n
Earlier, Paul said that he had been praying for Philemon, and now he wants Philemon to reciprocate. This refers to Philemon\u2019s prayers on behalf of Paul. Specifically, what Paul was asking Philemon to be praying about is that Paul might be released from the prison in which he was languishing at that time. Even in a short book like Philemon, only one chapter long, he speaks of prayer twice. Indeed, prayer is very much an important facet of the spiritual life.<\/p>\n
B. The Prayers in the Other Epistles<\/p>\n
Outside the writings of Paul, prayer is not mentioned as frequently. In fact, there is no specific mention of prayer in the Epistles of James, 1 Peter, 2 Peter, or Jude. However, there is the Epistle to the Hebrews which mentions prayer twice.<\/p>\n
1. Hebrews 5:7<\/p>\n
Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death.<\/p>\n
This is a reference back to the prayer of Yeshua in the Garden of Gethsemane. This prayer was a prayer of supplication, because it states that: [He] offered up prayers and supplications. He also points out that there were two accompaniments to His praying: first, His praying was accompanied with strong crying or outcryings; and second, with tears. The content of the prayers of Jesus was: unto him that was able to save him from death.<\/p>\n
This did not concern physical death, for, as has been shown earlier, Jesus would not have prayed, and, promised that He would not pray, that He would not die physically. What He was praying for was that He would not have to die spiritually. He asked that the cup of the wrath of God might be removed. This resulted in the spiritual death of Yeshua. Also, as already noted earlier in our study of this prayer, it was not a prayer that God chose to answer in the manner that He asked. So Yeshua did die spiritually. But, Praise the Lord! In answer to His prayer: My God, my God, why have you forsaken me? He was resurrected spiritually before He died physically.<\/p>\n
2. Hebrews 13:18\u201319<\/p>\n
The last example is in Hebrews 13:18: Pray for us.<\/p>\n
In this case, the author of the Epistle is requesting prayer on his behalf. This request comes after he has scolded his readers and pointed out their spiritual immaturity and what was wrong with them. He warned them of the spiritual dangers facing them. However, having said all this, he wanted them to know they can turn things around in various ways. One of the ways is by praying for the author of the Epistle.<\/p>\n
Then, verse 19 reveals what the content of the prayer was: that I may be restored to you the sooner. In other words, they were to pray that the author of the Epistle to the Hebrews might be released. Apparently, at the time that he wrote this Epistle, he was imprisoned. Now, he is asking that they pray for this soon release.<\/p>\n
C. Observations and Conclusions<\/p>\n
There are a total of fifteen specific observations and conclusions we can draw from these prayers in the Epistles.<\/p>\n
First, Paul regularly and continuously prayed for local churches and individuals. This was a very standard procedure of his. He prayed for local churches, even churches he did not know or where he had not been such as Rome, as well as those that he had founded; such as, the churches of the Ephesians, the Thessalonians and the Corinthians, among others. And he also prayed for individuals such as Timothy and Philemon.<\/p>\n
Second, there were two major inclusions in the prayers of the Epistles: first was thanksgiving; and, second, there were supplications, as they wrestled with the Lord on behalf of others.<\/p>\n
Third, all of these prayers were addressed to God the Father. There is no example of a prayer that was addressed to God the Son or God the Holy Spirit; only to God the Father.<\/p>\n
Fourth, they prayed in the name of Jesus. To pray in the name of someone was to pray in his authority. When they prayed in the name of Jesus, they prayed in accordance with His authority.<\/p>\n
Fifth, they prayed by the power of the Holy Spirit. This was what gave them power to pray. We are to address our prayers to God the Father; pray in the name of Yeshua; by the power of the Holy Spirit.<\/p>\n
Sixth, praying for someone was viewed as striving together with that one and helping together.<\/p>\n
Seventh, they prayed the same prayer many times. This was not vain repetition for these were not prescribed prayers, such as praying through prayer-books or prayers which were not their own.<\/p>\n
Eighth, the writers frequently requested prayer on their behalf. Not only did Paul emphasize that he was praying for others, he frequently requested that people pray for him as well. Sometimes he gave specific prayer requests, sometimes he did not. But he wanted them to be praying for him continuously.<\/p>\n
Ninth, these prayer requests were made on the basis of the will of God. They did not assume that God had to answer their prayers the way they wanted. They did not practice what is often referred to today as \u201cpositive confession.\u201d They were always willing to submit the answer of their prayers to the will of God.<\/p>\n
Tenth, when they were praying for someone, this created a longing for that one. Prayer should have the same effect on us.<\/p>\n
Eleventh, all prayers were heard by God. There was never a prayer that a believer prayed that God did not hear.<\/p>\n
Twelfth, not all prayers were answered in accordance with the request. Not every prayer was answered in the way that the petitioner wanted it to be. For example, Paul prayed three times that the physical problem that he had might be removed. All three times God heard his prayer, but He did not answer the prayer in the manner in which Paul desired. Of course, God did answer, but the answer was \u201cno.\u201d When we pray in accordance with the will of God, we need to be willing to accept that aspect or facet of it.<\/p>\n
Thirteenth, concerning the times of day, they prayed night and day. They were not locked into a legalistic time-set, where everyday, there was a certain time to pray. It just does not work that way. Sometimes they prayed at nighttime, sometimes in the daytime, sometimes both.<\/p>\n
Fourteenth, the basis of prayer was the promises of God. This was especially true with their future, eschatological prayers.<\/p>\n
Fifteenth, they prayed for a variety of things. There were at least fourteen specific things that we find them praying about. First, they prayed for assurance and guidance; they wanted God to guide their way, and they prayed for it. Second, they prayed for clarity in presenting the gospel; they wanted to be able to present the gospel in such a way that the unbelieving mind would be able to understand and to comprehend it. Third, they prayed for opportunities to spread the gospel. Fourth, there was prayer for the spiritual growth and knowledge of other believers. Fifth, there was prayer that believers would not fall into sin; not commit sin. Sixth, there was prayer for healing. In the case of Paul, he specifically requested healing three times, but God did not answer the prayer as he requested. Seventh, there was prayer for the meeting of financial needs; God did promise to meet their needs. That should not keep us from praying that our needs are met. Because God has promised to meet our needs, these promises of God can be a basis for our prayer life. Praying that financial needs be met is a valid prayer. Eighth, there was prayer to be well-received by other believers. Paul and others wanted to be received by fellow-believers, and they did not assume they would be, so they prayed that they would be. Ninth, they prayed that they might be delivered from unsaved people. The very act of spreading the gospel and planting churches would naturally raise opposition, so they prayed for protection from the unbelievers. Tenth, they prayed for the opportunity to visit with people. Paul prayed that he might be able to come again to Thessalonica and he prayed that he might visit Rome for the first time. He had a desire to go there, meet and fellowship with fellow-believers. Eleventh, they prayed that believers would show their faith by their good works. Twelfth, they prayed that Yeshua may be glorified in the believer, and the believer in Him. Thirteenth, they prayed to be released from prison. Both Paul and the author of the Epistle to the Hebrews were in prison, and prayed to be delivered from it. Fourteenth, they also prayed that they might be saved from death; that they might not have to die a martyr\u2019s death. And, of course, for many of them, this was not a prayer that God answered as requested.<\/p>\n","protected":false},"excerpt":{"rendered":"
And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever. John 14:16 This study on Prayer in New Testament History is a follow-up to our study on Prayer in Old Testament History. This study is divided into four major categories. The procedure we will … <\/p>\n