Prayer

Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a “beseeching the Lord” (Ex. 32:11); “pouring out the soul before the Lord” (1 Sam. 1:15); “praying and crying to heaven” (2 Chr. 32:20); “seeking unto God and making supplication” (Job 8:5); “drawing near to God” (Ps. 73:28); “bowing the knees” (Eph. 3:14).

Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.

Acceptable prayer must be sincere (Heb. 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, “Ask, and ye shall receive” (Matt. 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (16:23, 24; 15:16; Eph. 2:18; 5:20; Col. 3:17; 1 Pet. 2:5).

Prayer is of different kinds, secret (Matt. 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.

Intercessory prayer is enjoined (Num. 6:23; Job 42:8; Isa. 62:6; Ps. 122:6; 1 Tim. 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Gen. 17:18, 20; 18:23-32; 20:7, 17, 18), of Moses for Pharaoh (Ex. 8:12, 13, 30, 31; Ex. 9:33), for the Israelites (Ex. 17:11, 13; 32:11-14, 31-34; Num. 21:7, 8; Deut. 9:18, 19, 25), for Miriam (Num. 12:13), for Aaron (Deut. 9:20), of Samuel (1 Sam. 7:5-12), of Solomon (1 Kings 8; 2 Chr. 6), Elijah (1 Kings 17:20-23), Elisha (2 Kings 4:33-36), Isaiah (2 Kings 19), Jeremiah (42:2-10), Peter (Acts 9:40), the church (12:5-12), Paul (28:8).

No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (1 Kings 8:54; 2 Chr. 6:13; Ps. 95:6; Isa. 45:23; Luke 22:41; Acts 7:60; 9:40; Eph. 3:14, etc.); of bowing and falling prostrate (Gen. 24:26, 52; Ex. 4:31; 12:27; Matt. 26:39; Mark 14:35, etc.); of spreading out the hands (1 Kings 8:22, 38, 54; Ps. 28:2; 63:4; 88:9; 1 Tim. 2:8, etc.); and of standing (1 Sam. 1:26; 1 Kings 8:14, 55; 2 Chr. 20:9; Mark 11:25; Luke 18:11, 13).

If we except the “Lord’s Prayer” (Matt. 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.

Prayer is frequently enjoined in Scripture (Ex. 22:23, 27; 1 Kings 3:5; 2 Chr. 7:14; Ps. 37:4; Isa. 55:6; Joel 2:32; Ezek. 36:37, etc.), and we have very many testimonies that it has been answered (Ps. 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34:4; 118:5; James 5:16-18, etc.).

“Abraham’s servant prayed to God, and God directed him to the person who should be wife to his master’s son and heir (Gen. 24:10-20).

“Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Gen. 32:24-30; 33:1-4).

“Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Judg. 15:18-20).

“David prayed, and God defeated the counsel of Ahithophel (2 Sam. 15:31; 16:20-23; 17:14-23).

“Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Dan. 2: 16-23).

“Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Neh. 1:11; 2:1-6).

“Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Esther 4:15-17; 6:7, 8).

“The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Acts 12:1-12).

“Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2 Cor. 12:7-10).

“Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.”, Robinson’s Job.

1. The doctrine of Scripture as to the nature and efficacy of prayer;
2. Its directions as to time, place and manner of prayer;
3. Its types and examples of prayer.
4. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet while this is so, on the other hand the instinct of prayer is solemnly sanctioned and enforced on every page. Not only is its subjective effect asserted, but its real objective efficacy, as a means appointed by God for obtaining blessing, is both implied and expressed in the plainest terms. Thus, as usual in the case of such mysteries, the two apparently opposite truths are emphasized, because they are needful: to man’s conception of his relation to God; their reconcilement is not, perhaps cannot be, fully revealed. For, in fact, it is involved in that inscrutable mystery which attends on the conception of any free action of man as necessary for the working out of the general laws of God’s unchangeable will. At the same time it is clearly implied that such a reconcilement exists, and that all the apparently isolated and independent exertions of man’s spirit in prayer are in some way perfectly subordinated to the one supreme will of God, so as to form a part of his scheme of providence. It is also implied that the key to the mystery lies in the fact of man’s spiritual unity with God in Christ, and of the consequent gift of the Holy Spirit. So also is it said of the spiritual influence of the Holy Ghost on each individual mind that while "we know not what to pray for, "the indwelling" Spirit makes intercession for the saints, according to the will of God." (Romans 8:26,27) Here, as probably in still other cases, the action of the Holy Spirit on the soul is to free agents what the laws of nature are to things inanimate, and is the power which harmonizes free individual action with the universal will of God.
5. There are no directions as to prayer given in the Mosaic law: the duty is rather taken for granted, as an adjunct to sacrifice, than enforced or elaborated. It is hardly conceivable that, even from the beginning public prayer did not follow every public sacrifice. Such a practice is alluded to in (Luke 1:10) as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking form. (26:12-15) In later times it certainly grew into a regular service both in the temple and in the synagogue. But, besides this public prayer, it was the custom of all at Jerusalem to go up to the temple, at regular hours if possible, for private prayer, see (Luke 18:10; Acts 3:1) and those who were absent were wont to "open their windows toward Jerusalem," and pray "toward" the place of God’s presence. (1 Kings 8:46-49; Psalms 5:7; 28:2; 138:2; Daniel 6:10) The regular hours of prayer seem to have been three (see) (Psalms 55:17; Daniel 6:10) "the evening," that is the ninth hour (Acts 3:1; 10:3) the hour of the evening sacrifice, (Daniel 9:21) the "morning," that is, the third hour (Acts 2:15) that of the morning sacrifice; and the sixth hour, or "noonday." Grace before meat would seem to have been a common practice. See (Matthew 15:36; Acts 27:35) The posture of prayer among the Jews seems to have been most often standing, (1 Samuel 1:26; Matthew 6:5; Mark 11:25; Luke 18:11) unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling, (1 Kings 8:54) comp. 2Chr 6:13; Ezra 9:5; Psal 95:8; Dani 6:10 Or prostration. (Joshua 7:6; 1 Kings 18:42; Nehemiah 8:6)
6. The only form of prayer given for perpetual use in the Old Testament is the one in (26:5-15) connected with the offering of tithes and first-fruits, and containing in simple form the important elements of prayer, acknowledgment of God’s mercy, self-dedication and prayer for future blessing. To this may perhaps be added the threefold blessing of (Numbers 6:24-26) couched as it is in a precatory form, and the short prayer of Moses, (Numbers 10:35,36) at the moving and resting of the cloud the former of which was the germ of the 68th Psalm. But of the prayers recorded in the Old Testament the two most remarkable are those of Solomon at the dedication of the temple, (1 Kings 8:23-58) and of Joshua the high priest, and his colleagues, after the captivity. (Nehemiah 9:5-38) It appears from the question of the disciples in (Luke 11:1) and from Jewish tradition, that the chief teachers of the day gave special forms of prayer to their disciples as the badge of their discipleship and the best fruits of their learning. All Christian prayer is, of course, based on the Lord’s Prayer; but its spirit is also guided by that of his prayer in Gethsemane and of the prayer recorded by St. John, (John 17:1) ... the beginning of Christ’s great work of intercession. The influence of these prayers is more distinctly traced in the prayers contained in the epistles, see (Romans 16:25-27; Ephesians 3:14-21; Philemon 1:3-11; Colossians 1:9-15; Hebrews 13:20,21; 1 Peter 5:10,11) etc., than in those recorded in the Acts. The public prayer probably in the first instance took much of its form and style from the prayers of the synagogues. In the record on prayer accepted and granted by God, we observe, as always, a special adaptation to the period of his dispensation to which they belong. In the patriarchal period, they have the simple and childlike tone of domestic application for the ordinary and apparently trivial incidents of domestic life. In the Mosaic period they assume a more solemn tone and a national bearing, chiefly that of direct intercession for the chosen people. More rarely are they for individuals. A special class are those which precede and refer to the exercise of miraculous power. In the New Testament they have a more directly spiritual hearing. It would seem the intention of Holy Scripture to encourage all prayer more especially intercession, in all relations and for all righteous objects.

prar (deesis, proseuche, (enteuxis; for an excellent discussion of the meaning of these see Thayer's Lexicon, p. 126, under the word deesis; the chief verbs are euchomai, proseuchomai, and deomai, especially in Luke and Acts; aiteo, "to ask a favor" distinguished from erotao, "to ask a question," is found occasionally): In the Bible "prayer" is used in a simpler and a more complex a narrower and a wider signification. In the former case it is supplication for benefits either for one's self (petition) or for others (intercession). In the latter it is an act of worship which covers all soul in its approach to God. Supplication is at the heart of it, for prayer always springs out of a sense of need and a belief that God is a rewarder of them that diligently seek Him (Heb 11:6). But adoration and confession and thanksgiving also find a It place, so that the suppliant becomes a worshipper. It is unnecessary to distinguish all the various terms for prayer that are employed in the Old Testament and the New Testament. But the fact should be noticed that in the Hebrew and Greek aloe there are on the one hand words for prayer that denote a direct petition or short, sharp cry of the heart in its distress (Ps 30:2; 2Co 12:8), and on the other "prayers" like that of Hannah (1Sa 2:1-10), which is in reality a song of thanksgiving, or that of Paul, the prisoner of Jesus Christ, in which intercession is mingled with doxology (Eph 3:14-21).

1. In the Old Testament:

The history of prayer as it meets us here reflects various stages of experience and revelation. In the patriarchal period, when `men began to call upon the name of the Lord' (Ge 4:26; compare Ge 12:8; 21:33), prayer is naive, familiar and direct (Ge 15:2 ff; 17:18; 18:23 ff; 24:12). It is evidently associated with sacrifice (Ge 12:8; 13:4; 26:25), the underlying idea probably being that the gift or offering would help to elicit the desired response. Analogous to this is Jacob's vow, itself a species of prayer, in which the granting of desired benefits becomes the condition of promised service and fidelity (Ge 28:20). In the pre-exilic history of Israel prayer still retains many of the primitive features of the patriarchal type (Ex 3:4; Nu 11:11-15; Jud 6:13 ff; 11:30 f; 1Sa 1:11; 2Sa 15:8; Ps 66:13 f). The Law has remarkably little to say on the subject, differing here from the later Judaism (see Schurer, HJP, II, i, 290, index-vol, p. 93; and compare Mt 6:5 ff; 23:14; Ac 3:1; 16:13); while it confirms the association of prayer with sacrifices, which now appear, however, not as gifts in anticipation of benefits to follow, but as expiations of guilt (De 21:1-9) or thank offerings for past mercies (De 26:1-11). Moreover, the free, frank access of the private individual to God is more and more giving place to the mediation of the priest (De 21:5; 26:3), the intercession of the prophet (Ex 32:11-13; 1Sa 7:5-13; 12:23), the ordered approach of tabernacle and temple services (Ex 40; 1Ki 8). The prophet, it is true, approaches God immediately and freely--Moses (Ex 34:34; De 34:10) and David (2Sa 7:27) are to be numbered among the prophets--but he does so in virtue of his office, and on the ground especially of his possession of the Spirit and his intercessory function (compare Eze 2:2; Jer 14:15).

A new epoch in the history of prayer in Israel was brought about by the experiences of the Exile. Chastisement drove the nation to seek God more earnestly than before, and as the way of approach through the external forms of the temple and its sacrifices was now closed, the spiritual path of prayer was frequented with a new assiduity. The devotional habits of Ezra (Ezr 7:27; 8:23), Nehemlab (Ne 2:4; 4:4,9, etc.) and Daniel (Da 6:10) prove how large a place prayer came to hold in the individual life; while the utterances recorded in Ezr 9:6-15; Ne 1:5-11; 9:5-38; Da 9:4-19; Isa 63:7-64:12 serve as illustrations of the language and spirit of the prayers of the Exile, and show especially the prominence now given to confession of sin. In any survey of the Old Testament teaching the Psalms occupy a place by themselves, both on account of the large period they cover in the history and because we are ignorant in most cases as to the particular circumstances of their origin. But speaking generally it may be said that here we see the loftiest flights attained by the spirit of prayer under the old dispensation--the intensest craving for pardon, purity and other spiritual blessings (Ps 51; 130), the most heartfelt longing for a living communion with God Himself (Ps 42:2; 63:1; 84:2).

2. In the New Testament:

Here it will be convenient to deal separately with the material furnished by the Gospel narratives of the life and teaching of Christ and that found in the remaining books. The distinctively Christian view of prayer comes to us from the Christ of the Gospels. We have to notice His own habits in the matter (Lu 3:21; 6:12; 9:16,29; 22:32,39-46; 23:34-46; Mt 27:46; Joh 17), which for all who accept Him as the revealer of the Father and the final authority in religion immediately dissipate all theoretical objections to the value and efficacy of prayer. Next we have His general teaching on the subject in parables (Lu 11:5-9; 18:1-14) and incidental sayings (Mt 5:44; 6:5-8; 7:7-11; 9:38; 17:21; 18:19; 21:22; 24:20; 26:41 and the parallels), which presents prayer, not as a mere energizing of the religious soul that is followed by beneficial spiritual reactions, but as the request of a child to a father (Mt 6:8; 7:11), subject, indeed, to the father's will (Mt 7:11; compare Mt 6:10; 26:39,42; 1Joh 5:14), but secure always of loving attention and response (Mt 7:7-11; 21:22). In thus teaching us to approach God as our Father, Jesus raised prayer to its highest plane, making it not less reverent than it was at its best in Old Testament times, while far more intimate and trustful. In the LORD'S PRAYER (which see). He summed up His ordinary teaching on the subject in a concrete example which serves as a model and breviary of prayer (Mt 6:9-13; Lu 11:2-4). But according to the Fourth Gospel, this was not His final word upon the subject. On the night of the betrayal, and in full view of His death and resurrection and ascension to God's right hand, He told His disciples that prayer was henceforth to be addressed to the Father in the name of the Son, and that prayer thus offered was sure to be granted (Joh 16:23,24,26). The differentia of Christian prayer thus consists in its being offered in the name of Christ; while the secret of its success lies on the one hand in the new access to the Father which Christ has secured for His people (Joh 17:19; compare Heb 4:14-16; 10:19-22), and on the other in the fact that prayer offered in the name of Christ will be prayer in harmony with the Father's will (Joh 15:7; compare 1Joh 3:22; 5:13).

In the Ac and Epistles we see the apostolic church giving effect to Christ's teaching on prayer. It was in a praying atmosphere that the church was born (Ac 1:14; compare Ac 2:1); and throughout its early history prayer continued to be its vital breath and native air (Ac 2:42; 3:1; 6:4,6 and passim). The Epistles abound in references to prayer. Those of Paul in particular contain frequent allusions to his own personal practice in the matter (Ro 1:9; Eph 1:16; Php 1:9; 1Th 1:2, etc.), and many exhortations to his readers to cultivate the praying habit (Ro 12:12; Eph 6:18; Php 4:6; 1Th 5:17, etc.). But the new and characteristic thing about Christian prayer as it meets us now is its connection with the Spirit. It has become a spiritual gift (1Co 14:14-16); and even those who have not this gift in the exceptional charismatic sense may "pray in the Spirit" whenever they come to the throne of grace (Eph 6:18; Jude 1:20). The gift of the Spirit, promised by Christ (Joh 14:16 ff, etc.), has raised prayer to its highest power by securing for it a divine cooperation (Ro 8:15,26; Ga 4:6). Thus Christian prayer in its full New Testament meaning is prayer addressed to God as Father, in the name of Christ as Mediator, and through the enabling grace of the indwelling Spirit.

See PRAYERS OF CHRIST.

J. C. Lambert

• → MISCELLANY OF MINOR SUB-TOPICS
  • Prayer test proposed by Elijah 1Ki 18:24-39
  • Daily, in the morning Ps 5:3; 88:13; 143:8; Isa 33:2
  • Twice daily Ps 88:1
  • Thrice daily Ps 55:17; Da 6:10
  • All night Lu 6:12
  • Without ceasing 1Th 5:17
  • Boldness in
  • Enjoined Heb 4:16
  • Exemplified by Abraham in his inquiry concerning Sodom Ge 18:23-32
  • By Moses, supplicating for assistance in delivering Israel Ex 33:12,18
  • Secret Ge 24:63; Mt 6:6
  • Silent Ps 5:1
  • Weeping in Ezr 10:1
  • In a loud voice, satirized by Elijah 1Ki 18:27
  • Long
  • Of Pharisees Mt 23:14
  • Of scribes Mr 12:40; Lu 20:47
  • Profuse, to be avoided Ec 5:2; Mt 6:7
  • Vain repetitions of, to be avoided Mt 6:7
  • Tokens asked for, as assurance of answer
  • By Abraham' s servant Ge 24:14
  • Gideon asks for a sign of dew on a fleece Jud 6:36-40
  • Rebuked
  • Of Moses, at the Red Sea Ex 14:15
  • When Moses prayed to see Canaan, the promised land De 3:23-27
  • Of Joshua Jos 7:10
  • Evils averted by Jer 26:19
  • Unbelief in Job 21:15
  • “;The Lord' s Prayer,” Mt 6:9-13; Lu 11:2-4
  • However, see Joh 17:1-26
  • Answer to, withheld
  • Of Balaam De 23:5; Jos 24:10
  • Of Job Job 30:20; with 42:12
  • Of the Israelites, when attacked by the Amorites De 1:45
  • The prayer of Jesus, “Let this cup pass away,” Mt 26:39,42,44; with 26:45-75
  • And Mt 27
  • Answer to, delayed Ps 22:1,2; 40:1; 80:4; 88:14; Jer 42:7; Hab 1:2; Lu 18:7
  • Answer to, exceeds petition
  • Solomon asked for wisdom; the answer included wisdom, riches, honour, and long life 1Ki 3:7-14; 2Ch 1:10-12
  • The disciples prayed for Peter; the answer included Peter's deliverance Ac 12:15; with 12:5
  • Answer to, different from the request
  • Moses asked to be permitted to cross the Jordan River; the answer was permission to view the land of promise De 3:23-27
  • The Israelites lusted for the fleshpots of Egypt; the answer gave them, flesh, but also leanness of soul Ps 106:14,15
  • Martha and Mary asked Jesus to come and heal their brother Lazarus; Jesus delayed, but raised Lazarus from the dead Joh 11
  • Paul asked that the “thorn in the flesh” be removed; the answer was a promise of grace to endure it 2Co 12:8,9
  • In Behalf of Nations
  • See NATIONS, PRAYER FOR
  • Penitential
  • Of David Ps 51:1-17
  • Of the tax collector Lu 18:13
  • See PRAYER, CONFESSION IN, below
  • See SIN, CONFESSION OF
  • Imprecatory Nu 16:15; 22:6-11; 23:7,8; 24:9,10; De 11:29,30; 27:11-13; 33:11; Jos 8:33,34; Jud 16:28; 2Sa 16:10-12; Ne 4:4,5; 5:13; Job 3:1-10; 27:7; Ps 5:10; 6:10; 9:20; 10:2,15; 25:3; 28:4; 31:17,18; 35:4,8,26; 40:14,15; 54:5; 55:9,15; 56:7; 58:7; 59:5,11,15; 68:1,2; 69:23,24,27,28; 70:2,3; 71:13; 79:10,12; 83:13-17; 94:2; 109:7,9-20,28,29; 119:78,84; 129:5; 140:9,10; 143:12; 144:6; Jer 11:20; 12:3; 15:15; 17:18; 18:21-23; 20:12; La 1:22; 3:64-66; Ga 1:8,9; 2Ti 4:14,15
  • Submission in, exemplified by Jesus Mt 26:39; Mr 14:36; Lu 22:42
  • David 2Sa 12:22,23
  • Job Job 1:20,21
  • Private, enjoined Mt 6:6
  • Exemplified by
  • Lot Ge 19:20
  • Eliezer Ge 24:12
  • Jacob Ge 32:9-12
  • Gideon Jud 6:22,36,39
  • Hannah 1Sa 1:10
  • David 2Sa 7:18-29
  • Hezekiah 2Ki 20:2
  • Isaiah 2Ki 20:11
  • Manasseh 2Ch 33:18,19
  • Ezra Ezr 9:5,6
  • Nehemiah Ne 2:4
  • Jeremiah Jer 32:16-25
  • Daniel Da 9:3,19
  • Jonah Jon 2:1
  • Habakkuk Hab 1:2
  • Anna Lu 2:37
  • Jesus Mt 14:23; 26:36,39; Mr 1:35; Lu 9:18,29
  • Paul Ac 9:11
  • Peter Ac 9:40; 10:9
  • Cornelius Ac 10:30
  • Family
  • By Abraham Ge 12:5,8
  • By Jacob Ge 35:3
  • By Cornelius Ac 10:2
  • Social Mt 18:19; Ac 1:13,14; 16:25; 20:36; 21:5
  • Held in private houses Ac 1:13,14; 12:12
  • Held in the temple Ac 2:46; 3:1
  • Of Jesus
  • On a mountain Mt 14:23; Mr 6:46; Lu 6:12; 9:28
  • In the garden of Gethsemane Mt 26:36; Mr 14:32; Lu 22:45
  • The Lord' s prayer Mt 6:9; Lu 11:1
  • However, see Joh 17:1-26
  • Before daylight Mr 1:35
  • In distress Joh 12:27; Heb 5:7
  • In the wilderness Lu 5:16
  • In behalf of Peter Lu 22:31,32
  • For the Comforter (the Holy Spirit) to come Joh 14:16
  • After the supper Joh 17
  • Of the apostles Ac 1:24,25
  • To idols 1Ki 18:26-29
• → UNCLASSIFIED SCRIPTURES RELATING TO Ge 32:24-28; Ho 12:4; 1Ch 16:11,35; 2Ch 7:14; Ne 4:9; Ps 27:8; 105:3,4; 145:18; Pr 15:8; Ec 5:2; Isa 55:6; La 3:41; Zec 12:10; Mt 6:5-13; 7:7,8; 21:22; Mr 9:28,29; 11:24; Lu 11:1-13; 18:1; Ro 8:26; 1Co 14:15; Eph 3:11,12; 6:18,19; Php 4:6; Col 4:2; 1Th 5:17,18; 1Ti 2:8; Heb 4:16; Jas 5:16; Jude 1:20; Re 5:8; 8:3,4
• → ANSWER TO, PROMISE Ex 6:5; 22:23,27; 33:17-20; De 4:7,29-31; 1Ki 8:22,53; 1Ch 28:9; 2Ch 7:13-15; Job 8:5,6; 12:4; 22:27; 33:26; Ps 9:10,12; 10:17; 18:3; 32:6; 34:15,17; 37:4,5; 38:15; 50:14,15; 55:16,17; 56:9; 65:2,5; 69:33; 81:10; 86:5-7; 91:15; 102:17-20; 145:18,19; Pr 2:3,5; 3:6; 10:24; 15:8,29; 16:1; Isa 19:20; 30:19; 55:6; 58:9; 65:24; Jer 29:12,13; 31:9; 33:3; La 3:25; Eze 36:37; Joe 2:18,19,32; Am 5:4-6; Zep 2:3; Zec 10:1,6; 13:9; Mt 6:5-13; 7:7-11; 18:19,20; 21:22; Mr 11:24,25; Lu 11:5-13; 18:1-8; 21:36; Joh 4:10,23,24; 9:31; 14:13,14; 15:7,16; 16:23,24,26,27; Ac 7:34; 22:16; Ro 8:26; 10:12,13; Eph 2:18; 3:20; Heb 4:16; 10:22,23; 11:6; Jas 1:5-7; 4:8,10; 5:16; 1Jo 3:22; 5:14,15
• → ANSWERED Job 34:28; Ps 3:4; 4:1; 6:8,9; 18:6; 21:2,4; 22:4,5,24; 28:6; 30:2,3; 31:22; 34:4-6; 40:1; 66:19,20; 77:1,2; 81:7; 99:6-8; 106:44; 107:6,7,13-20; 116:1,2; 118:5,21; 119:26; 120:1; 138:3; La 3:57,58; Ho 12:4; Jon 2:1,2,7; Lu 23:42,43; Ac 4:31; 2Co 12:8,9; Jas 5:17,18
  • INSTANCES OF ANSWERED
  • Cain Ge 4:13-15
  • Abraham, for a son Ge 15
  • Abraham entreating
  • For Sodom Ge 18:23-33
  • For Ishmael Ge 17:20
  • For Abimelech Ge 20:17
  • Hagar, for deliverance Ge 16:7-13
  • Abraham' s servant, for guidance Ge 24:12-52
  • Rebecca, concerning her pains in pregnancy Ge 25:22,23
  • Jacob, for deliverance from Esau Ge 32:9-32; 33:1-17
  • Moses, for help at the Red Sea Ex 14:15,16
  • Moses, at the waters of Marah Ex 15:25
  • Moses, at Mount Horeb Ex 17:4-6
  • Moses, in the battle with the Amalekites Ex 17:8-14
  • Moses, concerning the complaint of the Israelites for meat Nu 11:11-35
  • Moses, on behalf of Miriam' s leprosy Nu 12:13-15
  • Moses, Aaron, and Samuel Ps 99:6
  • Israelites for deliverance
  • From bondage Ex 2:23-25; 3:7-10; Ac 7:34
  • From Pharaoh' s army Ex 14:10-30
  • From the king of Mesopotamia Jud 3:9,15
  • Sisera Jud 4:3,23,24; 1Sa 12:9-11
  • Ammon Jud 10:6-18; 11:1-33
  • For God' s favor under the reproofs of Azariah 2Ch 15:1-15
  • From Babylonian bondage Ne 9:27
  • Gideon, asking for the token of dew Jud 6:36-40
  • Manoah, asking about Samson Jud 13:8,9
  • Samson, asking for strength Jud 16:28-30
  • Hannah, asking to give birth to a child 1Sa 1:10-17,19,20
  • David, asking whether Keilah would be delivered into his hands 1Sa 23:10-12
  • David, asking about Ziklag 1Sa 30:8
  • David, asking whether he should go into Judah after Saul' s death 2Sa 2:1
  • David, asking whether he should go to war against the Philistines 2Sa 5:19-25
  • David, in adversity Ps 118:5; 138:3
  • Solomon, asking for wisdom 1Ki 3:1-13; 9:2,3
  • Elijah, raising the widow' s son 1Ki 17:22
  • Elijah, calling for fire to come down upon his sacrifice 1Ki 18:36-38
  • Elijah, asking for rain 1Ki 17:1; 18:1,42-45; Jas 5:17
  • Elisha, leading the Syrian army 2Ki 6:17-20
  • Jabez, asking for prosperity 1Ch 4:10
  • Abijah, for victory over Jeroboam 2Ch 13:14-18
  • Asa, for victory over Zerah 2Ch 14:11-15
  • The people of Judah 2Ch 15:15
  • Jehoshaphat, for victory over the Canaanites 2Ch 18:31; 20:6-27
  • Jehoahaz, for victory over Hazael 2Ki 13:4
  • Priests and Levites, when blessing the people 2Ch 30:27
  • Hezekiah and Isaiah, for deliverance from Sennacherib 2Ki 19:14-20; 2Ch 32:20-23
  • To save Hezekiah' s life 2Ki 20:1-7,11; 2Ch 32:24
  • Manasseh, for deliverance from the king of Babylon 2Ch 33:13,19
  • The Reubenites, for deliverance from the Hagarites 1Ch 5:20
  • The Jews, returning from the captivity Ezr 8:21,23
  • Ezekiel, to have the baking of his bread of affliction changed Eze 4:12-15
  • Daniel, for the interpretation of Nebuchadnezzars dream Da 2:19-23
  • Daniel, interceding for the people Da 9:20-23
  • Daniel, in a vision Da 10:12
  • Zacharias, for a son Lu 1:13
  • The leper, for healing Mt 8:2,3; Mr 1:40-43; Lu 5:12,13
  • Centurion, for his servant Mt 8:5-13; Lu 7:3-10; Joh 4:50,51
  • Peter, asking that Tabitha (Dorcas) be restored to life Ac 9:40
  • The disciples, for Peter Ac 12:5-17
  • Paul, to be restored to health 2Co 1:9-11
• → CONFESSION IN Le 5:5; 26:40; Nu 5:5-7; Jud 10:10,15; 1Sa 12:10; 1Ki 8:47; Ezr 9:6,15; Ne 1:6,7; 9:2,33-35; Job 7:20; 40:4,5; Ps 31:10; 32:3,5; 38:4-8,10,18; 40:12; 51:3,4; 69:5; 106:6,7; 119:176; 130:3; Pr 28:13; Isa 6:5; 59:12,13; Jer 3:13,25; 14:7,20; La 1:18; 3:42; 5:16; Da 9:5-15
• → IMPORTUNITY IN Ge 18:23-32; 32:24-29; Ex 32:32; De 9:25; Jud 6:36-40; 16:28; 1Sa 1:10,11; 12:23; 1Ki 8:22-30; Ezr 9:5,6; Ne 1:4-6; Ps 17:1,6; 22:1,2,19; 28:1,2; 35:22,23; 55:1,2,16,17; 57:2; 61:1,2; 70:5; 86:3,6; 88:1,2,9,13; 102:1,2; 119:58,145-147; 130:1,2; 141:1,2; 142:1,2; Isa 38:2,3; 62:7; 64:12; Da 9:3,16-19; Jon 1:14; Hab 1:2; Mt 15:22-28; Mr 7:25-29; Lu 7:3; 11:5-8; 18:1-7; 22:44; Ro 8:26; 2Co 12:8; Eph 6:18; Heb 5:7
  • INSTANCES OF IMPORTUNITY IN
  • Jacob Ge 32:24-30
  • Moses Ex 33:12-16; 34:9
  • Elijah 1Ki 18:22-44
  • The two blind men of Jericho Mt 20:30,31; Mr 10:48; Lu 18:39
  • The non-Jewish, Syro-Phoenician woman Mt 15:22-28; Mr 7:25-30
  • The Roman centurion Mt 8:5; Lu 7:3,4
• → INTERCESSORY
  • See INTERCESSION
  • See JESUS, MEDIATION OF
• → OF WICKED PEOPLE NOT HEARD
  • See WICKED, PRAYER OF
• → PLEAS OFFERED IN Ge 32:9-12; Ex 32:11-13; 33:13; Nu 14:13-18; 16:22; De 3:24,25; 9:18,25-29; Jos 7:8,9; 2Sa 7:25-29; 1Ki 8:25,26,59,60; 18:36,37; 2Ki 19:15-19; 2Ch 14:11; Ne 1:8,9; 9:32; Ps 4:1; 9:19,20; 25:6; 27:9; 31:3; 38:16; 69:6,13,16; 71:18; 74:10,11,18-23; 79:10-12; 83:1,2,18; 86:1-5,17; 89:49-51; 106:47; 109:21-27; 115:1,2; 119:38,42,43,49,73,94, 116,124,145,146,149,153,173-176; 143:11,12; Isa 37:15-20; 63:17-19; Jer 14:21; 18:20,21; La 3:56-63; Joe 2:17
• → THANKSGIVING AND, BEFORE RECEIVING FOOD Jos 9:14; 1Sa 9:13; Mt 14:19; 15:36; 26:26,27; Mr 6:41; 8:6,7; 14:22,23; Lu 9:16; 22:19; Joh 6:11,23; Ac 27:35; Ro 14:6; 1Co 10:30,31; 11:24; 1Ti 4:3-5

• Commanded Isa 55:6; Mt 7:7; Php 4:6
• TO BE OFFERED
  • To God Ps 5:2; Mt 4:10
  • To Christ Lu 23:42; Ac 7:59
  • To the Holy Spirit 2Th 3:5
  • Through Christ Eph 2:18; Heb 10:19
• God hears Ps 10:17; 65:2
• God answers Ps 99:6; Isa 58:9
• IS DESCRIBED AS
  • Bowing the knees Eph 3:14
  • Looking up Ps 5:3
  • Lifting up the soul Ps 25:1
  • Lifting up the heart La 3:41
  • Pouring out the heart Ps 62:8
  • Pouring out the soul 1Sa 1:15
  • Calling upon the name of the Lord Ge 12:8; Ps 116:4; Ac 22:16
  • Crying to God Ps 27:7; 34:6
  • Drawing near to God Ps 73:28; Heb 10:22
  • Crying to heaven 2Ch 32:20
  • Beseeching the Lord Ex 32:11
  • Seeking to God Job 8:5
  • Seeking the face of the Lord Ps 27:8
  • Making supplication Job 8:5; Jer 36:7
• Acceptable through Christ Joh 14:13,14; 15:16; 16:23,24
• Ascends to heaven 2Ch 30:27; Re 5:8
• Quickening grace necessary to Ps 80:18
• THE HOLY SPIRIT
  • Promised as a Spirit of Zec 12:10
  • As the Spirit of adoptions, leads to Ro 8:15; Ga 4:6
  • Helps our infirmities in Ro 8:26
• An evidence of conversion Ac 9:11
• Of the righteous, avails much Jas 5:16
• Of the upright, a delight to God Pr 15:8
• SHOULD BE OFFERED UP
  • In the Holy Spirit Eph 6:18; Jude 1:20
  • In faith Mt 21:22; Jas 1:6
  • In full assurance of faith Heb 10:22
  • In a forgiving spirit Mt 6:12
  • With the heart Jer 29:13; La 3:41
  • With the whole heart Ps 119:58,145
  • With preparation of heart Job 11:13
  • With a true heart Heb 10:22
  • With the soul Ps 42:4
  • With the spirit and understanding Joh 4:22-24; 1Co 14:15
  • With confidence in God Ps 56:9; 86:7; 1Jo 5:14
  • With submission to God Lu 22:42
  • With unfeigned lips Ps 17:1
  • With deliberation Ec 5:2
  • With holiness 1Ti 2:8
  • With humility 2Ch 7:14; 33:12
  • With truth Ps 145:18; Joh 4:24
  • With desire to be heard Ne 1:6; Ps 17:1; 55:1,2; 61:1
  • With desire to be answered Ps 27:7; 102:2; 108:6; 143:1
  • With boldness Heb 4:16
  • With earnestness 1Th 3:10; Jas 5:17
  • With importunity Ge 32:26; Lu 11:8,9; 18:1-7
  • Night and day 1Ti 5:5
  • Without ceasing 1Th 5:17
  • Everywhere 1Ti 2:8
  • In everything Php 4:6
• For temporal blessings Ge 28:20; Pr 30:8; Mt 6:11
• For spiritual blessings Mt 6:33
• For mercy and grace to help in time of need Heb 4:16
• Model for Mt 6:9-13
• Vain repetitions in, forbidden Mt 6:7
• Ostentation in, forbidden Mt 6:5
• ACCOMPANIED WITH
  • Repentance 1Ki 8:33; Jer 36:7
  • Confession Ne 1:4,7; Da 9:4-11
  • Self-abasement Ge 18:27
  • Weeping Jer 31:9; Ho 12:4
  • Fasting Ne 1:4; Da 9:3; Ac 13:3
  • Watchfulness Lu 21:36; 1Pe 4:7
  • Praise Ps 66:17
  • Thanksgiving Php 4:6; Col 4:2
• PLEAD IN THE
  • Promises of God Ge 32:9-12; Ex 32:13; 1Ki 8:26; Ps 119:49
  • Covenant of God Jer 14:21
  • Faithfulness of God Ps 143:1
  • Mercy of God Ps 51:1; Da 9:18
  • Righteousness of God Da 9:16
• Rise early for Ps 5:3; 119:147
• Seek divine teaching for Lu 11:1
• Faint not in Lu 18:1
• Continue instant in Ro 12:12
• Avoid hindrances in 1Pe 3:7
• Suitable in affliction Isa 26:16; Jas 5:13
• Shortness of time a motive to 1Pe 4:7
• POSTURES IN
  • Standing 1Ki 8:22; Mr 11:25
  • Bowing down Ps 95:6
  • Kneeling 2Ch 6:13; Ps 95:6; Lu 22:41; Ac 20:36
  • Falling on the face Nu 16:22; Jos 5:14; 1Ch 21:16; Mt 26:39
  • Spreading forth the hands Isa 1:15
  • Lifting up the hands Ps 28:2; La 2:19; 1Ti 2:8
• The promises of God encourage to Isa 65:24; Am 5:4; Zec 13:9
• The promises of Christ encourage to Lu 11:9,10; Joh 14:13,14
• Experience of past mercies an incentive to Ps 4:1; 112:2