prayer Summary and Overview

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.

The object of this article will be to touch briefly on -- 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. 1. 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." #Ro 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. 2. 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 #Lu 1:10| as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking form. #De 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 #Lu 18:10; Ac 3:1| and those who were absent were wont to "open their windows toward Jerusalem," and pray "toward" the place of God's presence. #1Ki 8:46-49; Ps 5:7; 28:2; 138:2; Da 6:10| The regular hours of prayer seem to have been three (see) #Ps 55:17; Da 6:10| "the evening," that is the ninth hour #Ac 3:1; 10:3| the hour of the evening sacrifice, #Da 9:21| the "morning," that is, the third hour #Ac 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 #Mt 15:36; Ac 27:35| The posture of prayer among the Jews seems to have been most often standing, #1Sa 1:26; Mt 6:5; Mr 11:25; Lu 18:11| unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling, #1Ki 8:54| comp. 2Chr 6:13; Ezra 9:5; Psal 95:8; Dani 6:10 or prostration. #Jos 7:6; 1Ki 18:42; Ne 8:6| 3. The only form of prayer given for perpetual use in the Old Testament is the one in #De 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 #Nu 6:24-26| couched as it is in a precatory form, and the short prayer of Moses, #Nu 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, #1Ki 8:23-58| and of Joshua the high priest, and his colleagues, after the captivity. #Ne 9:5-38| It appears from the question of the disciples in #Lu 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, #Joh 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 #Ro 16:25-27; Eph 3:14-21; Phm 1:3-11; Col 1:9-15; Heb 13:20,21; 1Pe 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.

PRAY and PRAYER the most essential act of private devotion and public worship in all ages and nations. It is rooted and grounded in man's moral and religious constitution, enjoined by God, and commended by the highest examples. It is speaking to God and offering to him our petitions for mercies needed, and our thanks for mercies obtained. It embraces invocation, supplication, intercession, and thanks. 1 Tim 2:1. It may be either mental or vocal, private or public, in the closet or in the family or in the house of God. We are commanded to pray for others as well as for ourselves, Jas 5:16; for kings and all that are in authority, 1 Tim 2:2; for kindred, friends, and even for our enemies, persecutors, and slanderers. Matt 5:44. God is the only object of prayer and worship. Matt 4:10; Deut 6:13; Num 10:20. We may pray for all things needful to our body and soul, for our daily bread as well as for all spiritual mercies. Prayer should be offered to God the Father, in the name of the Son, through the Holy Spirit. But inasmuch as Christ and the Holy Spirit are strictly divine in essence and character, they may also be directly addressed in prayer. Comp. Acts 7:59-60; 1 Cor 1:2; Phil 2:9. To pray in the name of Christ means to pray in harmony with his Spirit, trusting in his all-prevailing mediation, with humility and resignation to the holy will of God. Such prayers will always be heard in God's own best way and time (which, however, often differs from our own short-sighted views), and will always have a wholesome effect upon the soul of him who prays. Comp. Matt 6:6; Matt 7:7-12; Eze 21:22; John 16:23-24, Acts 11:26; Jas 5:15. The Holy Spirit enables us to pray aright. Rom 8:26. All the great saints of God were fervent and mighty in prayer - Abraham, Gen 20:17; Jacob, Gen 32:26-31; Moses Num 11:2; Deut 9:19-20; Joshua Josh 10:12; Samuel, 1 Sam 12:18 David (all his Psalms); Elijah, 1 Kgs 17:1; 1 Kgs 18:42, 1 Kgs 18:45; Jas 5:17-18; Elisha 2 Kgs 4:33-34; Hezekiah, 2 Kgs 19:15-20; 2 Kgs 20:2-6; Daniel, Dan 6:10 Hannah, 1 Sam 1:12; Anna, Luke 2:37; the apostles. Acts 1:14, Jud 6:24; Acts 2:42; Acts 4:31; Am 6:4; Lev 8:15; Neh 12:8, Josh 12:12; Acts 16:25-26; Acts 20:36; Jud 21:5; Rom 1:9; Josh 12:12; 1 Thess 5:17. Our Saviour himself often withdrew into a solitary place to pray, Mark 1:35; Luke 5:16; Matt 14:23; Matt 26:39, and taught his disciples how to pray. Matt 6:9-13; Luke 11:2-4. The posture of the body in prayer is immaterial. Prayer may be offered on the knees or standing or prostrate, with eyes closed or lifted up to heaven, with hands folded, clasped, or stretched out. The main thing is the reverential frame of mind, which will naturally express itself in one form or other, according to the state of feeling and the customs of the age and country. The length of prayer is likewise unessential. God looks to the heart. Better few words and much devotion than many words and little devotion. See Matt 6:7. The prayer of the publican in the temple, Luke 18:13, and the petition of the penitent thief, Luke 23:42, were very short and very effective. The objections to prayer proceed from atheistic and fatalistic theories. Prayer implies the existence of God and the responsibility of man, and has no meaning for those who deny either. It is more natural that God, who is infinitely merciful, should answer the prayer of his children than that earthly parents should grant the requests of their children. See Matt 7:11. Yet our prayers were foreseen by him, like all other free acts, and included in his eternal plan. In spite of all objections, men pray on as by universal instinct. The reply to the objections is that we pray to a living, loving Person, near at hand, Hebrew Arab Egyptian. Postures in Prayer. knowing our thoughts, able to control all things - One who has declared himself a hearer of prayer, and who has made it a condition on which it seems good to him to put forth his power. The essence of belief in prayer is that the divine mind is accessible to supplication, and that the divine will is capable of being moved. Prayer depends on God's will, but does not determine it. Man applies, God complies; man asks, God grants. "Prayer has a subjective value. It is necessary to individual piety, produces solemnity, enlightens and quickens the conscience, teaches dependence, gives true views of God, and produces such a change in us as renders it consistent for him to change his course toward us. In the family, prayer intensifies and exacts devotion, secures domestic order, strengthens parental government, and promotes religion. And objectively the Bible and Christian history abound in examples of answered prayer. "The main arguments for forms of prayer are that they have been of almost universal use; that they guide the worshippers without forcing them to depend on the moods of the leader; where they are used, all know what is to be said and done; they secure provision for unlearned ministers; secure dignity, decency, harmony, and guard against excessive show, arbitrary freedom, improper, absurd, extravagant, confused, and impious utterance, and against weariness and inattention; they unite the hearts and tongues of all worshippers, so that they do not worship by proxy; they unite different ages of the Church and preserve true doctrine and discipline. Extemporaneous (though not rash and unstudied) prayer is claimed to be more particular than general forms can be. It secures freedom, fervor, spontaneity, and adaptation to the circumstances; it is less formal and monotonous; suits itself to changes in language and opinions."

(1) Techinnah, from chandra "to be gracious"; hithpael, "to entreat grace"; Greek deesis. (2) Tephillah, from hithpael of paalal, "to seek judgment"; Greek proseuchee. "Prayer," proseuchee, for obtaining blessings, implying devotion; "supplication," deesis, for averting evil. "Prayer" the general term; "supplication" with imploring earnestness (implying the suppliant's sense of need); enteuxis, intercession for others, coming near to God, seeking an audience in person, generally in another's behalf. Thanksgiving should always go with prayer (1 Timothy 2:1; Ephesians 6:18; Philemon 4:6). An instinct of every nation, even pagan (Isaiah 16:12; Isaiah 44:17; Isaiah 45:20; 1 Kings 18:26). In Seth's days, when Enos (frailty) was born to him, "men began to call upon the name of Jehovah." The name Enos embodies the Sethites' sense of human frailty urging them to prayer, in contrast to the Cainites' self sufficient "pride of countenance" which keeps sinners from seeking God (Psalm 10:4). While the Cainites by building a city and inventing arts were founding the kingdom of this world, the Sethites by united calling upon Jehovah constituted the first church, and laid the foundation of the kingdom of God. The name of God is His whole self manifestation in relation to man. On this revealed divine character of grace and power believers fasten their prayers (Psalm 119:49; Proverbs 18:10). The sceptic's objections to prayer are: (1) The immutability of nature's general laws. But nature is only another name for the will of God; that will provides for answers to prayer in harmony with the general scheme of His government of the world. There are higher laws than those observed in the material world; the latter are subordinate to the former. (2) God's predestinating power, wisdom and love make prayer useless and needless. But man is made a free moral agent; and God who predestines the blessing predestines prayer as the means to that end (Matthew 24:20). Prayer produces and strengthens in the mind conscious dependence on God, faith, and love, the state for receiving and appreciating God's blessing ordained in answer to prayer. Moreover prayer does not supersede work; praying and working are complementary of each other (Nehemiah 4:9). Our weakness drives us to cast ourselves on God's fatherly love, providence, and power. Our cf6 "Father knoweth what things we have need of before we ask Him"; "we know not what things we should pray for as we ought" (Matthew 6:8; Romans 8:26). Yet "the Spirit helpeth our infirmities," and Jesus teaches us by the Lord's prayer how to pray (Luke 11). Nor is the blessing merely subjective; but we may pray for particular blessings, temporal and spiritual, in submission to God's will, for ourselves. cf6 "Thy will be done," (Matthew 6:10) and "if we ask anything according to His will" (1 John 5:14-15), is the limitation. Every truly believing prayer contains this limitation. God then grants either the petition or something better than it, so that no true prayer is lost (2 Corinthians 12:7-10; Luke 22:42; Hebrews 5:7). Also "intercessions" for others (the effect of which cannot be merely subjective) are enjoined (1 Timothy 2:1). God promises blessings in answer to prayer, as the indispensable condition of the gift (Matthew 7:7-8). Examples confirm the command to pray. None prayed so often as Jesus; early in the morning "a great while before day" (Mark 1:35), "all the night" (Luke 6:12), in Gethsemane with an "agony" that drew from Him "sweat as it were great drops of blood falling to the ground" (Luke 22:44); "when He was being baptized, and praying, the heaven was opened" (Luke 3:21); "as He prayed" He was transfigured (Luke 9:29); "as He was praying in a certain place" (Luke 11:1) one disciple struck by His prayer said, "Lord teach us to pray as John also taught his disciples" (Luke 11:1) (an interesting fact here only recorded). Above all, the intercession in John 17, His beginning of advocacy with the Father for us; an example of the highest and holiest spiritual communion. The Holy Spirit in believers "maketh intercession for the saints according to the will of God." "He that searcheth the hearts knoweth what is the mind of the Spirit," and so casts off all that is imperfect and mistaken in our prayers, and answer s the Spirit who speaks in them what we would express aright but cannot (Romans 8:26-27; Romans 8:34). Then our Intercessor at God's right hand presents out prayers, accepted on the ground of His merits and blood (John 14:13; John 15:16; John 16:23-27). Thus God incarnate in the God-man Christ reconciles God's universal laws, i.e. His will, with our individual freedom, and His predestination with our prayers. Prayer is presupposed as the adjunct of sacrifice, from the beginning (Genesis 4:4). Jacob's wrestling with the divine Angel and prayer, in Genesis 32, is the first full description of prayer; compare the inspired continent on it, Hosea 12:3-6. But Abraham's intercession for Sodom (Genesis 18), and Isaac's, preceded (Genesis 24:63 margin). Moses' law prescribes sacrifice, and takes for granted prayer (except the express direction for prayer, Deuteronomy 26:12-15) in connection with it and the sanctuary, as both help us to realize God's presence; but especially as prayer needs a propitiation or atonement to rest on, such as the blood of the sacrifices symbolizes. The temple is "the house of prayer" (Isaiah 56:7). He that hears player (Psalm 65:2) three manifested Himself. Toward it the prayer of the nation, and of individuals, however distant, was directed (1 Kings 8:30; 1 Kings 8:35; 1 Kings 8:38; 1 Kings 8:46-49; Daniel 6:10; Psalm 5:7; Psalm 28:2; Psalm 138:2). Men used to go to the temple at regular hours for private prayer (Luke 18:10; Acts 3:1). Prayer apparently accompanied all offerings, as did the incense its symbol (Psalm 141:2; Revelation 8:3-4; Luke 1:10; Deuteronomy 26:12-15, where a form of prayer is prescribed). The housetop and mountain were chosen places for prayer, raised above the world. The threefold Aaronic blessing (Numbers 6:24-26), and Moses' prayer at the moving (expanded in Psalm 68) and resting of the ark (Numbers 10:35-36), are other forms of prayer in the Mosaic legislation. The regular times of prayer were the third (morning sacrifice), sixth, and ninth hours (evening sacrifice); Psalm 55:17; Daniel 6:10; Daniel 9:21; Acts 3:1; Acts 10:3; Acts 2:15. "Seven times a day" (Psalm 119:164), i.e. continually, seven being the number for perfection; compare Psalm 119:147-148, by night. Grace was said before meals (Matthew 15:36; Acts 27:35). Posture. Standing: 1 Samuel 1:26; Matthew 6:5; Mark 11:25; Luke 18:11. Kneeling, in humiliation: 1 Kings 8:54; 2 Chronicles 6:13; Ezra 9:5; Psalm 95:6; Daniel 6:10. Prostration: Joshua 7:6; 1 Kings 18:42; Nehemiah 8:6. In the Christian church, kneeling only: (Acts 7:60) Stephen, (Acts 9:40) Peter, (Acts 20:36; Acts 21:5) Paul imitating Christ in Gethsemane. In post apostolic times, standing on the Lord's day, and from Easter to Whitsunday, to commemorate His resurrection and ours with Him. The hands were lifted up, or spread out (Exodus 9:33; Psalm 28:2; Psalm 134:2). The spiritual songs in the Pentateuch (Exodus 15:1-19; Numbers 21:17-18; Deuteronomy 32) and succeeding books (Judges 5; 1 Samuel 2:1-10; 1 Samuel 2:2 Samuel 22; 1 Kings 8:23-53; Nehemiah 9:5-38) abound in prayer accompanied with praise. The Psalms give inspired forms of prayer for public and private use. Hezekiah prayed in the spirit of the Psalms. The prophets contain many such prayers (Isaiah 12; 25; 26; Isaiah 37:14-20; Isaiah 38:9-20; Daniel 9:3-23). The praise and the reading and expounding of the law constituted the service of the synagogue under the sheliach hatsibbur, "the apostle" or "legate of the church." THE LORD'S PRAYER, (Matthew 6:9-13) couched in the plural, cf6 "when ye pray, say, Our Father ... give us ... forgive us ... lead us" shows that forms suit public joint prayer. cf6 "Thou when thou prayest, enter into thy closet ... shut thy door, pray to thy Father [which is] in secret" (Matthew 6:6); in enjoining private prayer Christ gives no form. The Lord's prayer is our model. The invocation is the plea on which the prayer is grounded, God's revealed Fatherhood. Foremost stand the three petitions for hallowing God's name, God's kingdom coming, God's will being done below as above; then our four needs, for bread for body and soul, for forgiveness producing a forgiving spirit in ourselves, or not being led into temptation, and for deliverance from evil. The petitions are seven the sacred number (Matthew 6:5-13). Prayer was the breath of the early church's life (Acts 2:42; Acts 1:24-25; Acts 4:24-30; Acts 6:4; Acts 6:6; Acts 12:5; Acts 13:2-3; Acts 16:25; Acts 20:36; Acts 21:5). So in the epistles (Ephesians 4:14-21; Romans 1:9-10; Romans 16:25-27; Philemon 1:3-11; Colossians 1:9-15; Hebrews 13:20-21; 1 Peter 5:10-11). "With one accord" is the keynote of Acts (Acts 1:14; Acts 2:1; Acts 2:46; Acts 4:24; Acts 5:12). The kind of prayer in each dispensation corresponds to its character: simple, childlike, asking for the needs of the family, in the patriarchal dispensation (Genesis 15:2-3; Genesis 17:18; Genesis 25:21; Genesis 24:12-14; Genesis 18:23-32, which however is a larger prayer, namely, for Sodom; Genesis 20:7; Genesis 20:17). In the Mosaic dispensation the range of prayer is wider and loftier, namely, intercession for the elect nation. So Moses (Numbers 11:2; Numbers 12:13; Numbers 21:7); Samuel (1 Samuel 7:5; 1 Samuel 12:19; 1 Samuel 12:23); David (2 Samuel 24:17-18); Hezekiah (2 Kings 19:15-19); Isaiah (Isaiah 19:4; 2 Chronicles 32:20); Asa (2 Chronicles 14:11); Jehoshaphat (2 Chronicles 20:6-12); Daniel (Daniel 9:20-21). Prayer for individuals is rarer: Hannah (1 Samuel 1:12), Hezekiah (2 Kings 20:2), Samuel for Saul (1 Samuel 15:11; 1 Samuel 15:35). In the New Testament prayer is mainly for spiritual blessings: the church (Acts 4:24-30), the apostles (Acts 8:15), Cornelius (Acts 10:4; Acts 10:31), for Peter (Acts 12:5), Paul (Acts 16:25; 2 Corinthians 12:7-9); in connection with miraculous healings, etc., Peter for Tabitha (Acts 9:40), the elders (James 5:14-16). So in Old Testament Moses (Exodus 8:12-30; Exodus 15:25), Elijah (1 Kings 17:20; 1 Kings 18:36-37), Elisha (2 Kings 4:33; 2 Kings 6:17-18), Isaiah (2 Kings 20:11). Intercessions, generally of prophets or priests, are the commonest prayer in the Old Testament. Besides those above, the man of God (1 Kings 13:6), Nehemiah (Nehemiah 1:6), Jeremiah (Jeremiah 37:3; Jeremiah 42:4), Job (Job 42:8). God's acceptance of prayer is taken for granted (Job 33:26; Job 22:27), provided it be prayer of the righteous (Proverbs 15:8; Proverbs 15:29; John 9:31), "in an acceptable time" (Psalm 69:13; Isaiah 49:8; Isaiah 61:2), in the present day of grace (2 Corinthians 6:2). Confession of sin, and the pleading God's past mercies as a ground of future mercies, characterize the seven (the perfect number) prayers given in full in the Old Testament: of David (2 Samuel 7:18; 2 Samuel 7:29), Solomon (2 Chronicles 6), Hezekiah (2 Kings 19), Jeremiah (Jeremiah 32:16), Daniel (Daniel 9:3), Nehemiah (Nehemiah 1; Nehemiah 9). In the New Testament Christ in the body at God's right hand "for us" is the object toward which faith looks, as formerly the Israelite's face was toward the temple. He endorses our prayers so that they find acceptance with God. Intercessions now should embrace the whole human brotherhood (Matthew 5:44; Matthew 9:38; 1 Timothy 2:2; 1 Timothy 2:8). Requirements in prayer. Spiritual worship, in spirit and truth, not mere form (Matthew 6:6; John 6:24; 1 Corinthians 14:15). No secret iniquity must be cherished (Psalm 66:18; Proverbs 15:29; Proverbs 28:9; James 4:3; Isaiah 1:15). Hindrances to acceptance are pride (Job 35:12-13; Luke 18:14), hypocrisy (Job 27:8-10), doubt, double mindedness, and unbelief (James 1:6; Jeremiah 29:13; Mark 11:24-25; Matthew 21:22), not forgiving another, setting up idols in the heart (Ezekiel 14:3). Doing His will, and asking according to His will, are the conditions of acceptable prayer (1 John 3:22; 1 John 5:14-15; James 5:16); also persevering importunity in prayer for ourselves, taught in the parable of the importunate widow; as importunity in intercession for others, that the Lord would give us the right spiritual food to set before them, is taught in that of the borrowed loaves (Luke 18:1, etc.; Luke 11:5-13). Modes of prayer. (1) Sighing meditation (hagigiy), intense prayer of the heart (margin Isaiah 26:16). (2) Cry. (3) Prayer "set in order" ("direct," 'atak), as the wood upon the altar, the shewbread on the table (Psalm 5:1-3; Genesis 22:9). Prayer is not to be at random; God has no pleasure in the sacrifice of fools (Ecclesiastes 5:1). The answer is to be "looked for," otherwise we do not believe in the efficacy of prayer (Habakkuk 2:1; Micah 7:7). Faith realizes need, and looks to Him who can and will save. This is the reason of Peter's telling the impotent man, "look on us" (Acts 3:4); expectancy and faith (so Matthew 9:28). (4) "Pouring out the heart before God"; emptying it of all its contents (1 Samuel 1:8; 1 Samuel 1:15; Lamentations 2:19; Psalm 142:2; 1 Peter 5:7; Psalm 62:1; Psalm 62:8, "waiteth," literally, is silent unto God. (5) Ejaculation, as Nehemiah in an absolute king's presence, realizing the presence of the higher King (Nehemiah 2:4), and amidst all his various businesses (Nehemiah 5:19; Nehemiah 13:14; Nehemiah 13:22-31).