We Pray to the Father
in the Name of the Lord Jesus Christ
Abraham knew God Almighty — El Shaddai (Gen. 17:1). Israel knew God by His name Jehovah, the I AM (Ex. 3:14-15). We, however, have been brought into a very special relationship and know Him as Father. In the Sermon on the Mount Jesus, addressing Himself to the disciples, contrasts the Mosaic Law with His teachings, “But I say unto you ... ” (Matt. 5:22, 28, 32, etc.). In the sixth chapter, there is no further mention of the law, instead we find, “your Father which is in heaven” (Matt. 6:1) — there are altogether 12 references to the Father in this chapter. Jesus is bringing the disciples into a new relationship with their heavenly Father. It was a relationship with which they were unfamiliar and they must be taught how to pray. After His resurrection the Lord goes further and says to Mary, “I ascend unto My Father, and your Father; and to My God, and your God” (John 20:17).
While the Lord was with the disciples they presented their demands to Him, but He was going away. Though this saddened them, the Lord tells them that it was expedient: “for if I go not away, the Comforter will not come unto you” (John 16:7). They would no longer present their petitions to Him, but rather they would ask the Father in His name. “In that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you. Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full” (John 16:23-24). In that day — when the Holy Spirit had come — they would pray to the Father, petitioning in the name of the Lord Jesus Christ. With the coming of the Holy Spirit there would be a direct revelation of the Father; until then the disciples saw the Father indirectly as revealed in the Son. “These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. At that day ye shall ask in My name: and I say not unto you, that I will pray the Father for you” (John 16:25-26). Furthermore, it is through the Holy Spirit that we are brought into the conscious enjoyment of that relationship with God the Father as His children: “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God” (Rom. 8:15-16).
The expression, Abba Father, warrants further examination. It is the Hebrew diminutive and the Greek for “Father.” Why couple a Hebrew word with the Greek especially when addressing a Greek speaking audience? In each case where Abba is used to address God the Father, it is always in this combination. Far from being the familiar expression that it is often taken to be in Christendom, it appears to carry all the weight of a title, reverential, yet at the same time expressing the affectionate cry of a child to his Father. It is not to El Shaddai that we pray, nor to Jehovah; and while the disciples learnt to address their heavenly Father, we can cry, Abba Father! What a special place of blessing and privilege.
Amen
It is customary to conclude a prayer with, “Amen.” The word is Hebrew and means “truly” and carries the sense of “so be it”; it is an affirmation of what has gone before. It may be found in the Old Testament used in this manner (Deut. 27; Neh. 5:13, Neh. 8:6, etc.). The first four books of the Psalms conclude with an expression similar to, “Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen” (Psa. 41:13; Psa. 72:19; Psa. 89:52; Psa. 106:48). The word also occurs in the New Testament, though in many cases it has crept in where it is not to be found originally. Nevertheless, we find Paul using it in his letter to the Romans in both the 9th and 11th chapters and again at the close in the 16th chapter. In his first letter to the Corinthians, Paul specifically addresses the use of the word “Amen” as said by others in response to a prayer. If one prays in another tongue, “how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?” (1 Cor. 14:16). Paul concludes his second prayer in Ephesians (Eph. 3:14-21) with “Amen.” He concludes his letters to the Galatians, Philippians, and Hebrews with “Amen.” Peter uses the word in concluding his epistles. Given the scriptural examples, it would appear both right and proper to conclude a prayer with “Amen” and for others to echo with, “Amen!” We should remember the significance of the word and say it with meaning and purpose. There is also a practical benefit. It clearly communicates to all that the one praying has concluded his prayer — “Let all things be done decently and in order” (1 Cor. 14:40).
Our Position When We Pray?
There are various examples of individuals praying on their knees; there certainly seems to be a precedent for this becoming posture before God. “He cast himself down upon the earth, and put his face between his knees” (1 Kings 18:42). “When Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Dan. 6:10). “For this cause I bow my knees unto the Father” (Eph. 3:14).
Nehemiah, however, evidently prayed standing. “Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven. And I said unto the king ... ” (Neh. 2:4-5). There are circumstances that preclude us from kneeling or closing our eyes. A heartfelt prayer, such as Nehemiah’s, is equally as valid in God’s sight as one when we are on our knees.
Many in Christendom have been taught to place their hands together when praying. In Paul’s letter to Timothy we have a reference to lifting up holy hands — “I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting” (1 Tim. 2:8) — whether or not this refers to the physical lifting up of our hands is beside the point, the attitude of our hands pales in significance when compared to our state. It is with holy hands that we are to pray.
Our Attitude in Prayer
“If our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight” (1 John 3:20-22). A child that has not been walking in a way pleasing to his father has no confidence when making a request of him. The case is no different when we pray. If our heart condemn us not, then we have that bold confidence to present our petitions before our Father.
We are to “pray unceasingly” (1 Thess. 5:17 JND); this would refer to the frequency of prayer. The armor of Ephesians 6 concludes with “praying at all seasons” (Eph. 6:18 JND). It is not the prayer in the midst of crisis that sustains us; it is the prayer when things are going well. We are to persevere in prayer (Col. 4:2 JND). Daniel waited three weeks for an answer to prayer (Dan. 10:2, 12-13). Mary and Martha, having sent for the Lord, waited two days for Him to come; all seemed utterly hopeless for Lazarus died. Do we persevere when all seems hopeless? Martha addresses the Lord with “Lord, if thou hadst been here, my brother had not died” (John 11:21). How often we find ourselves reproaching the Lord in prayer when our patience is exhausted — it is good to persevere in prayer. Little did Martha realize that Lazarus’ sickness was “for the glory of God, that the Son of God might be glorified thereby” (John 11:4).
“When ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matt. 6:7). This is not a question of repeating a matter in prayer — “because of his importunity [shameless persistence] he will rise and give him as many as he needeth” (Luke 11:8). Paul prayed three times that his thorn in the flesh might be removed — though in this case, the Lord’s answer was: “My grace is sufficient for thee: for My strength is made perfect in weakness” (2 Cor. 12:9). Vain repetition refers to a formula, a mantra that is devoid of any real meaning. It is interesting to note that this verse of which we are speaking (Matt. 6:7) comes just two verses prior to the “Lord’s prayer” so-called, a prayer suited to the disciples at that time, but which has become a vain repetition in Christendom today. Any prayer if offered without any real thought or exercise can become a vain repetition.
Different Aspects of Prayer
“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:1-4). In this verse we have four different aspects of prayer.
Supplication — Personal Requests
Many of our prayers — sadly, perhaps most of them — are focused on our own requests. A question that we may have asked, at one time or another, is why are our petitions not granted? We pray to the Father in the name of the Lord Jesus Christ, but we just don’t seem to get the answers we desire. One cannot willfully attach the Lord’s name to a request. “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (James 4:3). In contrast, “This is the boldness which we have towards Him, that if we ask Him anything according to His will He hears us” (1 John 5:14 JND). In John 14 we find that “If ye shall ask anything in My name, I will do it” (John 14:14 JND) is followed by, “If ye love Me, keep My commandments” (John 14:15). Answered prayer is connected with obedience. “Whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight” (1 John 3:22). The prayer of the lawless man is an abomination to God! “He that turneth away his ear from hearing the law, even his prayer is abomination” (Prov. 28:9). In contrast, “the prayer of the upright is His delight” (Prov. 15:8).
Prayer is not a way to avoid responsibility. If I do not study, I should not pray to God that I pass the test. I cannot sow barley and supplicate for a harvest of wheat. “God is not mocked; for whatever a man soweth, that also shall he reap” (Gal. 6:7). It is not wrong to turn to God in prayer when we do find ourselves in such circumstances; contrariwise, it is a necessity. “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). We confess; He forgives. It is unscriptural to pray for forgiveness. Esau is a good counter example. “Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears” (Heb. 12:16-17). What exactly did he seek with tears? We read that Esau cried with a great and bitter cry (Gen. 27:34). These were not tears of repentance, but rather tears because he desired a blessing! We all want the blessing, but how we resist the path of repentance and the accompanying hard work that leads to true happiness — hard, because it is so contrary to nature.
Prayer — Communion With God
In this context, with “prayer” distinguished from “supplication” and “intercession,” I believe that “prayer” speaks more specifically of communion with God. The seventh and final component of the Christian armor is prayer (Eph. 6:18). A soldier does not go to his captain to direct, but to receive direction! How often we think of prayer as a one-way communication with God, never listening for His answers. Answers could come in an audible way, though I think it more probable in the form of scripture. If we are unfamiliar with the scriptures, what can God bring before us? If we take our plans to the Word of God, we will always be able to find verses to justify whatever we desire. How much better if our thoughts and desires are formed by the Word of God itself!
Mary may be found at the Lord’s feet three times: taking in His words, in worship and weeping. Certainly, not all communion is in the form of weeping, but what a calm and sweet retreat is found before that mercy seat. Prayer and rejoicing seem to have a special connection in the scriptures. “Rejoice evermore. Pray without ceasing” (1 Thess. 5:16-17). Similarly, the two thoughts are found in close proximity in Paul’s letter to the Philippians (Phil. 4:4-6). These were not just words with Paul; while imprisoned in Philippi we read: “At midnight Paul and Silas, in praying, were praising God with singing” (Acts 16:25 JND).
Intercessions — Prayer for Another
The prayer of the Christian soldier was not limited to himself but was to be “for all saints” (Eph. 6:18). This may be for one that is sick — “the prayer of faith shall heal the sick, and the Lord shall raise him up” (Jas. 5:15). It may be for one that is lost; God our Saviour “will have all men to be saved” (1 Tim. 2:4). Epaphras labored fervently for the Colossian saints in prayers that they might “stand perfect and complete in all the will of God” (Col. 4:12). There will, however, be personal blessing in interceding for others. It was in praying for his friends that the Lord turned the captivity of Job. “The LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before” (Job 42:10).
Intercession is characteristic of the prophet. Speaking of Abraham, God says: “he is a prophet, and he shall pray for thee, and thou shalt live” (Gen. 20:7). We can find many such examples in scripture, Ezra (Ezra 9:5-15) and Daniel (9:3-19) come to mind. To this list we can add Moses, Jeremiah, Micah, Habakkuk and numerous others from both the Old and New Testaments.
Often we find ourselves interceding, not for an individual, but rather against them: “Lord, just take care of them!” is our plea. Concerning Elijah, it is recorded for our admonition, “Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel” (Rom. 11:1-2). Can we honestly say in praying for another that we are seeking their blessing and not just our own? Job did not ask that his friends receive what they deserved, in fact, God’s instruction was specifically that Job might pray lest He deal with them after their foolishness (Job 42:8). We do not need to tell God how to discipline His children, nor do we need to remind God who He needs to discipline — we already have one who is “the accuser of our brethren” (Rev. 12:10).
There are circumstances that preclude us from praying for another. “There is a sin unto death: I do not say that he shall pray for it” (1 John 5:16). Examples of this are Ananias and Sapphira (Acts 5) and those mentioned by Paul in his letter to the Corinthians: “For this cause many are weak and sickly among you, and many sleep” (1 Cor. 11:30). How do we know if a sin is of such a nature? No matter what, we cannot go wrong in praying with Epaphras that one might “stand perfect and complete in all the will of God.”
Thanksgiving
Perhaps this is the most neglected aspect of prayer. We pray as we if we are ordering pizza. We place the order, call back in impatience when the delivery seems to be delayed; there is no relationship with the individual answering the call and no thanks given when we receive our request. When our prayers are answered according to our desires, sometimes we remember to thank the Lord, but what about those times when God’s answer is, “No”, “My grace is sufficient for thee” (2 Cor. 12:9). Can we with Paul say, “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Cor. 12:9). We all know that Daniel continued to pray three times a day despite the decree of Darius forbidding it, but do we recall that it specifically says that he “gave thanks before his God” (Dan. 6:10). Gave thanks that he might be thrown into the lion’s den? I do not suppose that he specifically gave thanks for that, nevertheless, his circumstances did not change either his habit or the nature of his prayer — note that this was a habit and not something he started to defy the presidents and princes.
Individuals
God told Elijah that he would send rain (1 Kings 18:1), why then does Elijah pray? Furthermore, God gives the credit to Elijah for having prayed — “he prayed ... and the heaven gave rain, and the earth caused its fruit to spring forth” (James 5:17-18 JND). Though we recognize Elijah as being a mighty prophet of Jehovah, we are told that he was a man of like passions as we. What encouragement! The Father delights to hear the requests of His child, especially when those requests are in accordance with His will. I do not suggest that Elijah knew what it was to cry Abba Father, but how much more then, should our hearts be encouraged by his example.
Daniel was a man of prayer. Like Elijah, we find him down on his knees before Jehovah. Daniel was an extraordinary man of faith and one whose life and prayers warrant an independent study. He was greatly beloved of God (Dan. 9:23; Dan. 10:11, 19), and yet we read that he had to wait three weeks for an answer to prayer. “In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled” (Dan. 10:2-3). The answer came to Daniel twenty-one days later: “Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days” (Dan. 10:12-13). There are things outside the realms of this physical world that we do not know or necessarily understand. God heard, but the answer required patience. It is also good to see the accompanying state of soul with Daniel — he fasted. Does this not remind us of the Lord’s reply to His disciples, “This kind goeth not out but by prayer and fasting” (Matt. 17:21). I do not believe that Daniel necessarily denied himself those things that nature craves to achieve an outcome, but rather, he was in such a state of mourning that these things had no appeal to him. How often we look for a formula in prayer; if I do this or that, if I fast, or if I believe really, really hard, God is going to answer my prayer. Even with the anointing described in James 5, it is not the procedure that saved but the “prayer of faith” (Jas. 5:15).
Nehemiah’s prayer mentioned above (Neh. 2:4-5) is perhaps the shortest prayer, though unrecorded, in scripture. However, it was certainly not Nehemiah’s first prayer. In the first chapter of the book of the same name, we read of Nehemiah’s tearful prayer to God on behalf of his people (Neh. 1:4-11). This was a man in communion with God.
We May Get What We Pray for!
“Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight. And Hezekiah wept sore ... Turn again, and tell Hezekiah the captain of My people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord” (2 Kings 20:2,3,5). Fifteen years were added to Hezekiah’s life as a result of his prayer, but it must have been a grief to the father’s heart to see the character of the young Manasseh. God would have provided seed for him to sit on the throne, even as God could have raised Isaac from the dead (Heb. 11:19). Hezekiah, however, sulked, turning his face to the wall and prayed that he might not die as the Lord had said. “Set thine house in order; for thou shalt die, and not live” (2 Kings 20:1). The result of answered prayer in this case was a son born during those fifteen years, whose wickedness as a king exceeded that of the nations.
Collective Prayer
Prayer can be individual or collective. “When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” (Matt. 6:6). Loud long prayers that make much of the petitioner are not prayers at all. Similarly, prayers are not to be lectures; there is a time for ministry and a time for prayer.
Isaiah 56, verse 7 is referenced in three of the Gospels: “My house shall be called a house of prayer” (Matt. 21:13). “My house shall be called of all nations the house of prayer” (Mark 11:17). “My house is the house of prayer” (Luke 19:46). God’s house in His mind is a house of prayer where man is in communion with a God of love — where he finds a home with Him, and a refuge in His need and distress. There is no physical house now, but Paul refers to the assembly as the house of God: “the house of God, which is the church of the living God” (1 Tim. 3:15). Surely it is no less a place of prayer.
We read much of prayer in the book of Acts. Prayer was a vital part of the early church. “They continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). “When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness” (Acts 4:31). “Where many were gathered together praying” (Acts 12:12). There is a special promise given to those that pray together in assembly with Christ in the midst: “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven” (Matt. 18:19).
Collective prayer, however, is neither confined to the New Testament nor to the assembly. We find Daniel praying with his friends: “Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions; that they would desire mercies of the God of the heavens concerning this secret; that Daniel and his fellow should not perish with the rest of the wise men of Babylon” (Dan. 2:17-18).
There is a unique opportunity for prayer in the marriage relationship. “Ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered” (1 Pet. 3:7). The husband and wife both have special, God given roles in the marriage. If the husband fails to live according to knowledge — understanding the tender nature of his wife — he may well hinder their prayers together. An overbearing husband may crush the spirit of his wife. While on their knees before God, both husband and wife are heirs together of the grace of life and on that ground, are equal before God. This does not negate the headship of the man (1 Cor. 11:3), nor is it an occasion for the wife to direct barbs at her husband (and vice versa). This time together affords the couple a very special opportunity, when, in communicating in an open and honest way to God, they can learn much from the heart of the other. While prayers are especially helpful in difficult times, they must be a habitual part of the marriage or there will not be that liberty to pray when issues do arise. At the same time, let us not forget the importance of individual prayer for the husband, wife, and children.