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Basics

The most universally practiced yet least understood of human experiences, prayer is one of the great mysteries of the Messianic/Christian emunah (faith). Prayer, simply put, is talking to, or communicating with, Elohim (God). So often it is approached like a one-way telephone conversation, forgetting that Elohim (God) also wants to speak to us. And how do we pray - on our knees or standing; silently or out loud; alone or with others; by rote or spontaneously? And does prayer really induce Elohim (God) to manipulate events or otherwise act on our behalf? Although the Bible does not take up these and other questions directly, prayer appears on nearly every page as the very essence of an emunah (faith) relationship with the living Elohim (God). Simple enough for a child to understand and yet so profound we spend a lifetime plumbing its depths, prayer assumes that it is possible for us to have an intimate relationship with an Elohim (God) who hears, cares and is able to act.

Prayer is telling Him our concerns, confessing our sins and thanking Him for what He has done. It is so important that the Son of Elohim (God) Himself, Yah'shua the Messiah (Jesus Christ), always took time out to talk to His, and our, Heavenly Father, Yahweh. If the believer does not know how to pray for a certain situation, he can know that the Ruach haQodesh (Holy Spirit) intercedes for him, giving him words to what he cannot express. In those times when it seems like Yahweh is not listening, we are to keep praying because we are told that Elohim (God) is close to us when we pray and that He is always listening.

A Biblical Exegesis of Prayer

In the Bible prayer is worship that includes all the attitudes of the human spirit in its approach to Elohim (God). The believer worships Yahweh when he adores, confesses, praises, and supplicates Him in prayer. This highest activity of which the human spirit is capable may also be thought of as communion with Elohim (God), so long as due emphasis is laid upon divine initiative. A man prays because Elohim (God) has already touched his spirit. Prayer in the Bible is not a 'natural response':

    "What is born of the flesh is flesh, and what is born of the Ruach (Spirit) is ruach (spirit)" (Jn.3:6, NRSV).

    "Elohim (God) is spiritual, and those who worship Him must worship in ruach (spirit) and emet (truth)" (Jn.4:24, NRSV var.).

Consequently, Yahweh does not hear every prayer (Is.1:15; 29:13). The biblical doctrine of prayer emphasises the Name, and therefore character, of Elohim (God), the necessity of a man's being in saving or covenant relationship with Him, and his entering fully into all the privileges and obligations of that relationship with Elohim (God).

A. IN THE TANAKH (OLD TESTAMENT)

There are about 85 original prayers in the Tanakh (Old Testament). In addition there are about 60 whole psalms and 14 parts of psalms which may be called prayers.

i. The Patriarchal Period

In the patriarchal period prayer is calling upon the name of Yahweh (Gen.4:26; 12:8; 21:33) - i.e. the sacred Name YHWH is used in invocation or appeal. There is, consequently, an unmistakable directness and familiarity in prayer (Gen.15:2ff.; 18:23ff.; 24:12-14,26ff.). Prayer is also closely connected with sacrifice (Gen.13:4;26:25;28:20-22), although this association appears in later periods too. This offering of prayer in a context of sacrifice suggests a union of man's will with Elohim's (God's) will, an abandonment and submission of the self to Elohim (God). This is especially so in Jacob's conjoining prayer with a vow to Yahweh. The vow, itself a prayer, promises service and faithfulness if the blessing sought is granted:

    "Then Jacob made a vow, saying, 'If Elohim (God) will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear so that I return safely to my father's house, then Yahweh will be my Elohim (God) and this stone that I have set up as a pillar will be Elohim's (God's) house, and of all that you give me I will give you a tenth" (Gen.28:20-22, NIV).

ii. The Pre-Exilic Period

(1) In this period one of the main emphases in prayer is intercession, although this was also a factor in patriarchal times (Gen.18:22ff.). Intercession was especially prominent in the prayers of Moses (Ex.32:11-13,31ff.; 33:12-16; 34:9; Num.11:11-15; 14:13-19; 21:7; Dt.9:18-21; 10.10). Deuteronomy 30 is also largely a prayer of intercession, as are also the prayers of Aaron (Num.6:22-27), Samuel (1 Sam.7:5-13; 12:19,23), Solomon (1 Ki.8:22-53), and Hezekiah (2 Ki.19:14-19). The inference seems to be that intercession was confined to outstanding personalities who, by virtue of their position and toqef (authority) assigned to them by Yahweh as nevi'im (prophets), cohenim (priests), and kings, had peculiar power in prayer as mediators between Elohim (God) and men. But Yahweh always remained free to execute His will - hence we hear of unsuccessful intercession (Gen.18:17ff.; Ex.32:30-35). In Amos 7:1-6, "Yahweh relented (KJV - 'repented')" (NRSV) concerning a certain course of action in answer to the navi's (prophet's) intercession, and in the next verses (Amos 7:7-8:2) Israel is to be led away captive after all. Jeremiah is even forbidden to intercede with Elohim (God) (Jer.7:16; 11:14; 14:11). On the other hand, success attended the intercession of Lot (Gen.19:17-23), Abraham (Gen.20:17), Moses (Ex.9:27-33; Num.12:9ff.) and Job (Job 42:8,10). It is the strongly personal relationship with Yahweh in which those mediators stood that underlies these intercessory prayers.

(2) It is surprising that among all the legal enactments of the Pentateuch (Books of Moses) part of the Torah there is nothing about prayer apart from Deuteronomy 26:1-15. Even here it is formulae for worship rather than prayer that are being emphasised. In verses 5-11 there is thanksgiving and in verses 13-14 there is a profession of past obedience, but only in verse 15 is there supplication. However, we are probably right in assuming that sacrifice would often be offered with prayer (Ps.55:14), and where it was not it might be reproved (Ps.50:7-15). On the other hand, the almost total absence of prayer in those parts of the Pentateuch where sacrifice is regulated suggests that sacrifice without prayer was fairly common.

(3) Prayer must have been indispensable to the ministry of the nevi'im (prophets). The very reception of the revelatory Davar (Word) from Elohim (God) involved the navi (prophet) in a prayerful relation with Yahweh. Indeed, it might well have been that prayer was essential to the navi's (prophet's) receiving the Davar (Word) (Is.6:5ff.; 37:1-4; Jer.11:20-23; 12:1-6; 42:1ff.). The prophetic vision came to Daniel while he was at prayer (Dan.9:20ff.). On occasion Yahweh kept the navi (prophet) waiting for a considerable time in prayer (Hab.2:1-3). We know from Jeremiah's writings that while prayer was the essential condition of, and reality in, the navi's (prophet's) experience and ministry, it was often a tempestuous exercise of the spirit (Jer.8:19-23: 20:7-18), as well as sweet fellowship with Elohim (God) (Jer.1:4ff.; 4:10; 10:23-25; 12:1-4; 14:7-9,19-22; 15:15-18; 16:19; 17:12ff.).

(4) The Psalms. In the Psalms there is a blending of pattern and sponteneity in prayer. Alongside the more formal 'sanctuary' prayers (e.g. Ps.24:7-10; 100; 150) there are personal prayers for pardon (Ps.51), communion (Ps.63), protection (Ps.57), healing (Ps.6), vindication (Ps.109), and prayers that are full of praise (Ps.103). Sacrifice and prayer also blend in the psalms (Ps.54:6; 66:13ff.).

iii. The Exile Period

During the Exile the important factor in religion for the Judahites was the emergence of the synagogue. The Jerusalem Temple was in ruins, and altar rites and sacrifices could not be performed in unclean Babylon. A Judahite was now no longer one who had been born into the community, and was residing in it, but one who chose to be a Judahite. The centre of the religious community was the 'synagogue' (from the Greek synagógé) which is used in the Septuagint (LXX) to render 'assembly of Israel' or "meeting places" (Ps.74:8, NRSV), the only place in the Tanakh (Old Testament) where the word is used in the KJV and here translates the Hebrew mo'ed. The Hebrew equivalent of 'synagogue' is k'neset, a gathering of any persons or things for any purpose. Only in the Messianic Scriptures (New Testament) does it specifically denote a gathering of individuals of a locality for worship or common action (Lk.12:11; 21:12). Later it came to refer, like 'church', to the building in which such meetings were held.

In the absence of the Temple, the centre of the religious community in Babylon was the k'neset or 'synagogue', and among the accepted religious obligations such as circumcision, fasting and sabbath observance, prayer was important. This was inevitable because each little community in exile now depended upon the synagogue service where the Davar (Word) was read and expounded, and prayers were offered, just as in modern Messianic assemblies and Christian churches. And after the return to Jerusalem, just as the Temple was not allowed to displace the synagogue, nor the cohen (priest) the Torah teacher (scribe), nor sacrifice the living Davar (Word), so ritual did not displace prayer. Both in Temple and synagogue, the priestly ritual and scribal exposition, the devout worshipper now sought the face of Yahweh, His personal presence (Ps.100:2; 63:1ff.), and received His blessings in terms of the light of His countenance shining upon him (Ps.80:3,7,19).

iv. The Post-Exilic Period

After the Exile there was undoubtedly a framework of devotion, but within it freedom was secured for the individual. This is exemplified in Ezra and Nehemiah who, while insisting upon cultus and Torah (Law), and upon ritual and sacrifice and, therefore, upon the social aspects of worship, yet emphasised also the spiritual factor in devotion (Ezr.7:27; 8:22ff.; Neh.2:4; 4:4,9). Their prayers are also instructive (Ezr.9:6-15; Neh.1:5-11; 9:5-38; cp. also Dan.4:4-19). We may also note here that concerning the posture in prayer there were no fixed rules (Ps.28:2; 1 Sam.1:26; 1 Ki.8:54; Ezr.9:5; 1 Ki.18:42; Lam.3:41; Dan.9:3,20). So also in the matter of hours for prayer; prayer was effective at any time, as well as at the stated hours (Ps.55:17; Dan.6:10). In the post-exilic period, then, we find a blending of orderliness of temple ritual, the simplicity of the synagogue meeting, and the spontenaity of personal devotion. Prayer being what it is, it would be manifestly impossible to systematise it completely. Within the Tanakh (Old Testament) there are certainly patterns for prayer but no binding regulations governing either its contents or its ritual. Mechanical prayer, prayer hemmed in by coercive prescriptions, did not come until towards the close of the inter-testamental period, as the Gospels make clear. Then, alas, both through Temple sacrifice in Jerusalem, and in the diaspora through the praise, prayer, and exposition of the synagogue service, and through circumcision, sabbath observance, tithes, fasting and superogatory deeds, worshippers in both Temple and synagogue sought to merit acceptance with Elohim (God).

B. IN THE MESSIANIC SCRIPTURES (NEW TESTAMENT)

There are certain clearly-defined areas where the Messianic Scriptures' (New Testament's) teaching on prayer is set forth, but the fountain-head from which all its instruction in prayer flows is Messiah's (Christ's) own doctrine and practice.

i. The Gospels

(1) As to Yah'shua's (Jesus') doctrine of prayer this is set out principally in certain of His parables. In the parable of the friend (Lk.11:5-8) the Master (Lord) inculcates importunity in prayer; and the ground on which the confidence in importunate is built is the Father's generosity (Mt.7:7-11). The parable of the unjust judge (Lk.18:1-8) calls for tenacity in prayer, which includes persistence as well as continuity. Yahweh's delays in answering prayer are due not to indifference but to ahavah (love) that desires to develop and deepen emunah (faith) which is finally vindicated. In the parable of the publican and the Pharisee (Lk.18:10-14) Messiah insists on humility and penitence in prayer, and warns against a sense of self-superiority. Self-humiliation in prayer means acceptance with Elohim (God), self-exaltation in prayer hides Yahweh's face. Messiah calls for charity in prayer in the parable of the unjust servant (Mt.18:21-35). It is prayer oftered by a forgiving spirit that Elohim (God) answers. Simplicity in prayer is taught in Matthew 6:5ff.; 23:14; Mark 12:38-40; Luke 20:47. Prayer must be purged of all pretense. It should spring from simplicity of heart and motive, and express itself in simplicity of speech and petition. The Master also urged intensity in prayer (cp. Mk.13:33; 14:38; Mt.26:41). Here watchfulness and emunah (faith) combine in sleepless vigilance. Again, in Matthew 18:19ff. unity in prayer is emphasised. If a group of believers who have the mind of Messiah pray in the Ruach haQodesh (Holy Spirit) their prayers will be effectual. But prayer must also be expectant (Mk.11:24). Prayer that is an experiment achieves little; prayer which is in the sphere where emunah (faith) operates in surrender to Yahweh's will achieves much (Mk.9:23).

(2) On objectives in prayer Yah'shua (Jesus) had singularly little to say. Doubtless He was content to let the Ruach haQodesh (Holy Spirit) prompt His talmidim (disciples) in prayer. What aims He referred to in prayer are to be found in Mark 9:28ff.; Matthew 4:44; 6:11,13; 9:36ff.; Luke 11:13.

(3) As to method in prayer Yah'shua (Jesus) had two important things to teach. First, prayer is now to be offered to Him, as it was offered to Him when He was on earth (e.g. Mt.8:2; 9:18). As He insisted on emunah (faith) then (Mk.9:23), and tested sincerity (Mt.9:27-31), and uncovered ignorance (Mt.20:20-22) and sinful presumption (Mt.14:27-31), in those who petitioned Him, so He does today in the experience of those who offer prayer to Him. Secondly, prayer is now also to be offered in the Name of Messiah (Jn.14:13; 15:16; 16:23ff.), through whom we have access to the Father, Yahweh. To pray in the Name of Messiah is not merely to use the formula of the Master's/Lord's Prayer by praying to the Father through the Son, but it is even more importantly to pray as - in the same way - the Messiah prayed, and to pray to the Father as the Son has made Him known to us: and for Yah'shua (Jesus) the true focus in prayer was the Father's will. Here is the basic characteristic of Christian/Messianic prayer: a new access to the Father which Messiah secures for the believer, and prayer in harmony with the Father's will because offered in Messiah's Name.

(4) As to the Master's practice of prayer it is well known He prayed in secret (Lk.5:15ff.; 6:12), in times of spiritual conflict (Jn.12:20-28; Lk.22:39-56) and on the cross (Mt.27:46; Lk.23:46). In His prayers He offered thanksgiving (Lk.10:21; Jn.6:11; 11:41; Mt.26:27), sought guidance (Lk.6:12ff.), interceded (Jn.17:6-19,20-26; Lk.22:31-34; Mk.10:16; Lk.23:34), and communed with the Father (Lk.9:28ff.). The burden of His high-priestly prayer in John 17 is the unity of the Messianic Community (Church).

(5) Since the Master's (Lord's) Prayer is treated more fully elsewhere (see the Register below) it will suffice to point out that after the invocation (Mt.6:9b) there follow six petitions (Mt.6:9c-13b), of which the first three have reference to Elohim's (God's) Name (Yahweh), kingdom and will, and the last three to man's need of bread, forgiveness, and victory. The prayer then closes with a doxology (Mt.6:13c) which contains a threfold declaration concerning Yahweh's kingdom, power, and glory. It is "in this way" (Mt.6:9a, NRSV) or "after this manner" (KJV) that the believer is now enjoined to pray.

ii. The Acts of the Apostles

Acts is an excellent link between the Gospels and the Epistles, because in Acts the apostolic Community (Church) puts into effect our Master's teaching on prayer. The Messianic Community (Church) was born in the atmosphere of prayer (Ac.1:4). In answer to prayer the Ruach (Spirit) was poured out upon her (Ac.1:4; 2:4). Prayer continued to be the Messianic Community's (Church's) native air (Ac.2:42; 6:4,6). There remained in the Community's thinking a close connection between prayer and the Ruach's (Spirit's) presence and power (Ac.4:31). In times of crisis the Messianic Community (Church) had recourse to prayer (Ac.4:23ff.; 12:5,12). Throughout Acts the Community's leaders emerge as men or prayer (Ac.9:40; 10:9; 16:25; 28:8) who urge believers to pray with them (Ac.20:28,36; 21:5).

iii. The Pauline Epistles

It is significant that immediately after Messiah revealed Himself to Paul on the Damascus road it is said of Paul, "at this moment he is praying" (Ac.9:11, NRSV). Probably for the first time Paul discovered what prayer really was, so profound was the change in his heart which conversion had effected. From that moment he was a man of prayer. In prayer the Master spoke to him (Ac.22:17ff.). Prayer was thanksgiving, intercession, the realisation of Elohim's (God's) presence (cp, 1 Thes.1:2ff.; Eph.1:16ff.). He found that the Ruach haQodesh (Holy Spirit) assisted him in prayer as he sought to know and do Yahweh's will (Rom.8:14,26). In his experience there was a close connection between prayer and the believer's intelligence and conscious-awareness:

    "For if I pray in a tongue (foreign language), my ruach (spirit) prays but my mind is unproductive. What should I do then? I will pray with the ruach (spirit), but I will pray with the mind also; I will sing praise with the ruach (spirit), but I will sing praise with the mind also. Otherwise, if you say a blessing with the ruach (spirit), how can anyone in the position of an outsider say the 'Amen' to your thanksgiving, since the outsider does not know what you are saying. For you may give thanks well enough, but the other person is not built up. I thank Elohim (God) that I speak in tongues (supernaturally in known foreign languages) more than all of you; nevertheless in the local assembly (church) I would rather speak five words with my mind, in order to instruct others also, than ten thousand words in a tongue (foreign language unknown to either the speaker or the congregation)" (1 Cor.14:14-19, NRSV).

Prayer was absolutely essential for the believer (Rom.12:12). The believer's armour (Eph.6:13-17) included prayer which Paul described as "every (KJV - 'all') prayer" to be offered "at all times", to "always persevere", for "all the qodeshim (saints, set-apart ones)" (Eph.6:18, NRSV). And Paul practiced what he preached (Rom.1:9; Eph.1:16; 1 Thes.1:2) - hence his insistence upon prayer when writing to his fellow believers (Phil.4:6; Col.4:2).

In his epistles Paul is constantly breaking out into prayer, and it is instructive to glance at some of his prayers because of their content:

  • 1. In Romans 1:8-12 he pours out his heart to Elohim (God) in thanksgiving (v.8), insists upon serving Messiah with his ruach (spirit) (v.9a), expresses his desire to impart to them a spiritual gift (vv.10ff.), and declares that he too is depending upon them for spiritual uplift (v.12);

  • 2. In Ephesians 1:15-19 Paul again thanks Elohim (God) for his converts (vv.15ff.), and prays that they may receive the Ruach (Spirit) through whom comes knowledge of Elohim (God) and illumination of heart (vv.17-18a), in order that they may know the tiqveh (hope) of Elohim's (God's) calling, the wealth of Elohim's (God's) inheritance, and the greatness of Elohim's (God's) power which has been demonstrated in Messiah's resurrection (vv.18b-19);

  • 3. Again, in Ephesians 3:14-18 the apostle pleads with the Father (vv.14ff.) for his fellow believers that they might be increasingly conscious of Elohim's (God's) power (v.16), to the end that Messiah might indwell them, and that they might be rooted in ahavah (love) (v.17), that each together, being perfected, might be filled with the fullness of Elohim (God) (v.18ff.). Both of these 'Ephesian' prayers are well summed up in Paul's threefold desire that believers should receive knowledge and power issuing in the ahavah (love) of Messiah, through which as individuals and corporately as a group they should achieve perfection; and

  • 4. In Colossians 1:9ff. Paul again prays that the believers should know Yahweh's will through spiritual wisdom and understanding (v.9), that practice might agree with profession (v.10), that they might have power for their practice (v.11), and be thankful for their immense privilege and position in the Master Yah'shua the Messiah (Jesus Christ) (vv.12ff.).

But perhaps Paul's greatest contribution to our understanding of Christian/Messianic prayer is in establishing its connection with the Ruach haQodesh (Holy Spirit): Prayer is in fact a gift of the Ruach (Spirit) (1 Cor.14:14-16). The believer prays "in the Ruach (Spirit)" (Eph.6:18, NRSV; Jude 20). Hence prayer is a cooperation between Yahweh and the believer in that it is presented to the Father, in the Name of the Son, through the inspiration of the indwelling Ruach haQodesh (Holy Spirit).

iv. Hebrews, James and 1 John

The Epistle to the Hebrews makes a significant contribution to an understanding of Christian/Messianic prayer. Hebrews 4:14-16 shows why prayer is possible: it is possible because we have a great Cohen Gadol (High Priest) who is both human and divine, because He is now in the heavenly place, and because of what He is now doing there. When we pray it is to receive mercy and find grace. The reference to the Master's prayer life in 5:7-10 really teaches what prayer is: Messiah's "prayers" and "supplications" were "offered up" to Elohim (God), and in this spiritual service He "learned obedience" and therefore "was heard" (Heb.5:7-10, NRSV). In 10:19-25 the emphasis is upon corporate prayer, and the demands and motives which it involves. The place of prayer is described thus:

    "We have this tiqveh (hope), a sure and steadfast anchor of the soul, a tiqveh (hope) that enters the inner shrine (sanctuary) behind the curtain (veil)" (Heb.6:19, NRSV).

The Epistle of James has three significant passages on prayer:

  • 1. Prayer in perplexity: "If any of you is lacking in wisdom, ask Elohim (God), who gives to all generously and ungrudgingly, and it will be given you. But ask in emunah (faith), never doubting, for the one who doubts is a like a wave of the sea, driven and tossed by the wind; for the doubter, being double-minded and unstable in every way, must not expect to receive anything from the Master" (Jas.1:5-8, NRSV);

  • 2. Correct movies in prayer are underlined: "Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you? You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes and conflicts. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasure" (Jas.4:1-3, NRSV); and

  • 3. The significance of prayer in time of sickness: "Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. Are any among you sick? They should call for the elders of the assembly (church) and have them pray over them, anointing them with oil in the Name of the Master. The prayer of emunah (faith) will save (restore) the sick, and the Master will raise them up (heal them); and anyone who has committed sins will be forgiven. Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. Elijah was a human being like us, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again, and the heaven gave rain and the earth yielded its harvest" (Jas.5:13-18, NRSV).

In his first Epistle, John points the way to boldness and efficacy in prayer:

    "Beloved, if our hearts do not condemn us, we have boldness before Elohim (God); and we receive from Him whatever we ask, because we obey His mitzvot (commandments) and do what pleases Him. And this is His mitzvah (commandment) [that pleases Him], that we should believe in the Name of His Son Yah'shua the Messiah (Jesus Christ) and love one another, just as He commanded us. All who obey His mitzvot (commandments) abide in Him, and He abides in them. And by this we know that He abides in us, by the Ruach (Spirit) that He has given us" (1 Jn.3:21-24, NRSV).

In 1 John 5:14-16 he establishes the relation between prayer and the will of Elohim (God), and shows that efficacy in prayer is especially relevant to intercession, but that situations do arise where prayer is powerless:

    "And this is the boldness we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have obtained the requests made of Him. If you see your brother [or sister] committing what is not a mortal sin (a sin that leads to death), you will ask, and Elohim (God) will give chayim (life) to such a one - to those whose sin is not mortal. There is sin that is mortal; I do not say you should pray about that" (1 Jn.5:14-16, NRSV).

C. CONCLUSION

The heart of the biblical doctrine of prayer is well expressed by Westcott:

    "True prayer - the prayer that must be answered - is the personal recognition and acceptance of the divine will (Jn.14:7; cp. Mk.11:24). It follows that the hearing of prayer which teaches obedience is not so much the granting of a specific petition, which is assumed by the petitioner to be the way to the end desired, but the assurance that what is granted does most effectively lead to the end (goal). Thus we are taught that Messiah learned that every detail of His life and passion contributed to the accomplishment of the work which He came to fulfil, and so He was most perfectly 'heard'. In this sense, He was 'heard for His godly fear'."

In summary, both the Tanakh (Old Testament) and Messianic Scriptures (New Testament) portray prayer as a principal means by which Creator and creature are bound together in an ongoing, vital, and mutually important partnership. The ultimate goal of this partnership, as articulated in Yah'shua's (Jesus') model prayer, is that Elohim's (God's) will be done "on earth as in heaven" (Mt.6:10; Lk.11:2, NRSV).


Scriptures for Practical Prayer Life

  • 1. Yahweh is not distant, observing our actions from far away in heaven. He is always with us and will answer our prayers (Dt.4:7; Dan.9:23; Ac.10:1-20)
  • 2. Yahweh hears our cries for help (Ex.2:23,27; 1 Ki.17:22; Ps.6:9; Jas.5:13; 1 Jn.5:16)
  • 3. We are to pray for others, praying especially that they will do what pleases Yahweh (1 Ki.13:6; Job 42:10; Eph.6:19; Col.4:3-4; Phil.6; Heb.13:18)
  • 4. The Ruach haQodesh (Holy Spirit) intercedes for us when we pray, giving words to what we cannot express (Rom.8:26-27; Eph.6:18)
  • 5. We are to pray for those who are cruel to us (Mt.5:44; Lk.6:28)
  • 6. Yah'shua (Jesus) gives us a model to follow when we pray (Mt.6:9-13; Lk.11:1-4)
  • 7. Yah'shua (Jesus) modeled the conversational relationship with Yahweh perfectly (Mk.6:46; 14:32; Lk.6:12; Jn.17:1-26; Heb.7:25)
  • 8. Be humble, but persistent, when you pray (Mt.6:5-8; Lk.18:1-14)


"Pray without ceasing, in everything give thanks"
(1 Thessalonians 5:17-18, NKJV)

Prayer: Manna for the Soul
1. When Elohim (God) Answers Prayer (Art)
2. A Brave and a True Prayer for Politicians (Art)
3. My Formula for Prayer: The Master's (Lord's) Prayer (Art)
4. Listening to the Master in Prayer (Art)
5. Five Keys to Effective Prayer (Art)
6. Enjoying Prayer (Art)
7. When Eve Failed to Pray and Trust Elohim (God) (Art)
8. Prayer, Holiness and Purity: A Prophetic Dream (Art)
9. When Not to Pray (FAQ)
10. A Book on Prayer (FAQ)
11. Teach Us How to Pray (FAQ)
12. Praying Together (FAQ)
13. Praise, Worship & Prayer: Roots of the Christian Life (Study)
14. Praise, Worship & Prayer: Roots of the Christian Life (Art)
15. Prayer Series I: The Channel to Heaven (Art)
16. Prayer Series II: Maintaining the Link (Art)
17. Prayer Series III: Dialogue in Action (Art)
18. Prayer Series IV: The Living Example (Art)
19. Prayer Series V: Miracles (Art)
20. Living in an Attitude of Prayer (Art)
21. Thoughts About Prayer: There's a Lot to Pray About! (Art)
22. Prayer & Worship I: Probing the Deepest of Mysteries (Art)
23. Prayer & Worship II: Practical Aspects (Art)
24. Prayer & Worship III: Getting Answers from Yahweh (Art)
25. Prayer & Worship IV: Yahweh's Conditions for Effectiveness (Art)
26. Prayer & Worship V: The Key to Dynamic Power (Art)
27. Prayer & Worship VI: Yahweh's Guidance in Your Life I (Art)
28. Got What You Asked For? Why We Need to be Very Careful in Prayer (Art)
29. A Call to Prayer (OB 126)
30. Jericho Marchers' Prayers of Deliverance (Art)
31. Deliverance Prayers 1: Getting Started - First Time Visitors (Art)
32. Deliverance Prayers 2: The Deliverance Workers (Art)
33. Deliverance Prayers 3: Overview of the General Steps (Art)
34. Deliverance Prayers 4: Scriptural Preparation (Art)
35. Deliverance Prayers 5: The Steps and Processes in More Detail (Art)
36. Deliverance Prayers 6: Prayer Preparation & Opening Moves (Art)
37. Deliverance Prayers 7: Main Deliverance Prayers (Art)
38. Deliverance Prayers 8: Following Up After Deliverance (Art)
39. Prayer Manual for SRA Survivors (Art)
40. On Midnight Prayer (OB 160)
41. Our Last Days: A Prayer for Old Age (Art)
42. Prayer for Forgiveness (Art)
43. An Authentic Amen: The Right Way to Establish Prayer (Art)
44. The High Priestly Prayer of John 17 (Art)
45. The Pagan Origin of Rosary Beads (Art)
46. Choronzon: The Dark Side Demoness of 333 (Art)
47. Is Smoking a Demonic Issue? (Art)
48. Absent Witnesses (FAQ)
49. The Yom haKippurim Neilah Prayers (Art)
50. Deliverance from the Spirits of Mormonism (Art)
51. Tallit: Repenting of Male Head Coverings (Art)
52. George Müller (Art)
53. Chain-Letters: A Form of Witchcraft (Art)
54. Revival & Pentecost (Art)
55. Proxy Faith: It's Unbelievably Important (Art)
56. The Morning Watch (Art)
57. Courage to Stand Alone (FAQ)
58. Pray for Angel Protection: Resist Idolatry and Witchcraft (Art)
59. Yahweh's Five Priorities: Focussing on the Gospel Essentials (Art)
60. A Call for Unity in Christ: 2. Prayer and Nature Mysticism (Art)
61. Transformation: 4. The Importance of the Quiet Time (Art)

Key: Art=Article | FAQ=Frequently Asked Question | Sc=Science | St=Sermonette | Occ=Occult | OB=Olive Branch | PCM=Patriarchal Christian Marriage | NCCM=New Covenant Christian Ministries | Sab=Sabbath | Sal=Salvation | 5Com=Five Commissions | AI=Apostolic Interviews

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