UNDERSTANDING PRAYER
Part1 of 2

Prayer is such a vital and fundamental aspect of the Christian life, yet so fewof us really understand what prayer is all about. Yet, since prayer is such adevotional and experimental subject, it is difficult to find any article orbooklet that systematically deals with it in a short enough, easily digestiblemanner. Experience teaches us that, whenever we write or speak about prayer,there is always a sense that we have not dealt with the subject as sufficientlyor as warmly as we ought. Perhaps this is why those who have attempted to writeabout prayer often end up writing many pages on it. It is not without reasonsthat in the 1559 edition of Calvin’s Institute of Christian Religion,the longest chapter is reserved for the subject of prayer. Few of us, however,have the patience or time to plough through these works, and so most of uswould have only some hazy and isolated ideas, even for the most basic aspectsof prayer. It was because of the discovery of this deficiency in myself severalyears ago that I wrote the larger part of this present article, as a kind ofsummary and key-facts reference. Bear this in mind if you should find thisarticle dry and unfitting for the subject matter. For more devotionaltreatments, I would recommend: John Bunyan’s booklet entitled Prayer (numerousreprints by Banner of Truth since 1965), A.W. Pink’s A Guide to FerventPrayer (Baker, 1981), Thomas Brooks, The Privy Key of Heaven,in Works, 2.165–299, and John Calvin, Op. Cit.,3.20.1–52.

In this two-part article, we shall be addressing some commonly asked questionsabout prayer, with the intent that, as our knowledge is hereby enlightened, weshall also with the Lord’s help be more delighted to pray and will enjoy muchmore our daily communion with God through prayer.

What is Prayer?

The best definitions of prayer are not to be found in the dictionaries or someacademic works, but in the words of pious men who knew experimentally theteachings of Scripture, and had greatly exercised themselves in prayer. Thereis much we can learn from these definitions.

WSC 98. What is prayer?

A.Prayer is an offering up of our desires unto God, for things agreeable to Hiswill, in the name of Christ, with confession of our sins, and thankful acknowledgmentof His mercies.

Prayer is a sincere, sensible, affectionate pouring out of the heart or soul toGod, through Christ, in the strength and assistance of the Holy Spirit, forsuch things as God has promised, or according to His Word, for the good of theChurch, with submission in faith to the will of God (John Bunyan, Prayer,13).

[Prayer is] a communion of men with God by which, having entered the heavenlysanctuary, they appeal to him in person concerning his promises in order toexperience, where necessity so demands, that what they believe was not vain,although he had promise it in word alone (John Calvin, ICR 3.20.2).

Prayer is the converse of the soul with God. Therein we manifest or express toHim our reverence and love for His divine perfection, our gratitude for all Hismercies, our penitence for our sins, our hope on His forgiving love, oursubmission to His authority, our confidence in His care, our desires for Hisfavour and for the providential and spiritual blessings needed for ourselvesand others (Charles Hodge, Systematic Theology, [Eerdmans,reprinted 1989], 3.692).

Notice how these definitions exalt God and humble us by highlighting ourfrailty and our dependence on God. God is the Creator, while we are thecreatures. Although “prayer is nothing else than the opening up of our heartbefore God” (Calvin on Isaiah 63:16); it is a profound mystery in whichGod,—who has foreordained all things and is sovereignly bringing to pass allthings in the universe,—allows His children to come unto Him to petition Himwith regards to their heartfelt desires.

Why is it Necessary to Pray?

But if God is sovereign, why is it necessary to pray? We have already answeredthis question in another article (vol. 1, no. 34, dated 20 Feb 2000). Therefore, weshall give only an outline here, viz.: We are to pray because (1) We arecommanded to pray (1 Thes 5:17, etc.); (2) Prayer is appointed as a means forour physical and spiritual blessing that we may be humbled before God (1 Pet5:6–7); (3) God is greatly honoured by our prayers, for in prayer weacknowledge His sovereignty and goodness; and (4) God’s sovereign decreesinclude our prayers, so that we are, as it were, given the privilege andresponsibility of turning the course of providence.

Elements of Prayer

When we examine the prayers in the Scripture, we find that we can roughlyclassify statements of prayer into four categories, namely, Adoration, Confession,Thanksgiving and Supplication. This gives us a convenient acronym: A•C•T•S,that can be helpful as a guide for public prayers. We shall look at each of theaspects of prayer. But it is important for us to remember that a prayer is notnecessarily incomplete if it does not have all these elements. Calvin hasrightly stated that “Prayer is an intimate conversation of the pious with God”(ICR 3.20.16). How could intimate and heartfelt conversation needalways be structured according to some formula before it becomes valid? Eventhe Lord’s Prayer, though it provides a very important and helpful guidelinefor our prayers, is not a rigid form that must always be adhered to beforeprayer is valid.

In fact, notice that in the definitions of prayer given above, all exceptHodge’s definition, emphasise supplications or petitions rather than the otherelements. Bunyan does not even mention thanksgiving, praise and confession inhis definition. The reason is because, although prayer may and should includethese elements (as we shall see), the principle part of prayer, as a privilegegiven by God, is in petitioning Him. The Lord’s Prayer is a good indication ofthis fact, for if you examine it, you will realise that the body of the prayeris composed of six petitions. Even the parts which may be classified as praiseand confession (“Hallowed be thy name” and “Forgive us our debts”) are framedas petitions. We must never fault anyone if his prayer has asking, but verylittle ascription of praise.

With that in mind, let us look at the four elements or kinds of statements thatmay be used in prayer:

Adoration

The first major elementof prayer is adoration or praise. David intimates that this is one of the mostimportant aspects of the believer’s relationship with God when he declares: “Iwill bless the LORD at all times: his praise shall continually bein my mouth” (Ps 34:1). And so the author of Hebrews urges us to “offer thesacrifice of praise to God continually” (Heb 13:15). As a sinfulpeople, we have a tendency to forget that we are but creatures, who havenothing good in us, and that we are alive only because of God. Let us thereforeever be mindful to look up to God and to praise Him for His majesty, glory andpower. May our attitude be like David whose heart is filled with such wonderand awe of God’s greatness and love that he exclaims: “Bless the LORD, O mysoul: and all that is within me, bless his holy name” (Ps 103:1).

Do you find that you lack the eloquence to help you praise the Lord? Then readand meditate on the Psalms or take a walk in the nature park to observe God’screation, and you will surely find the words you need as your heart overflowswith praise.

Thanksgiving

The Apostle Paul says:“In every thing give thanks: for this is the will of God inChrist Jesus concerning you” (1 Thes 5:18). Thanksgiving is therefore not onlyappropriate but commanded for our prayers. Praise and thanksgiving are closelyrelated. We may say that praise is objective and relates to God’s perfectionsand work, whereas thanksgiving is subjective and relates to what God has donefor us individually and corporately. Naturally, as dependant and undeservingchildren, we should thank the Lord for every blessing received, whethertemporal or spiritual. And let us learn also to thank Him for such things asmay appear to be not convenient or good for us. Remember that all things worktogether for good to then that love God (Rom 8:28).

Confession

Just as we look up toGod to render our praises and thanksgiving, we must look down to see our ownwretchedness and how we have not loved and obeyed him as we ought. We musthumble ourselves and confess our sins. “If we confess our sins, he is faithfuland just to forgive us our sins, and to cleanse us from all unrighteousness” (1Jn 1:9). On the other hand, the Lord will not hear our prayers if we regardiniquity in our hearts (Ps 66:18).

Let this exercise be not only specific, but accompanied with deeds ofrepentance. For example, in our personal prayers, “Lord, forgive me my sins”may be better replaced by “Lord, forgive me for my unkind word against Tom”;followed by a call to Tom to beg forgiveness for your sin against him. Let usnot forget also that failing to do good when it is in our power to do so is sinthat must be confessed (Jas 4:17).

Supplication

As we noted earlier,supplication is the principle part of prayer, and so every ejaculatory petition(cf. Neh 2:4; Mt 14:30) that we offer through the day is a complete prayer. Wemay pray simply: “Lord, save me!”; “Lord, grant wisdom!”; “Lord, give me thecourage to speak”; etc. It may not only be needless, but superstitious, tomechanically offer praise, thanksgiving and confession before you come tosupplication.

Having said this, however, it may be helpful for us to remember to make use ofeach of the four types of prayer in our daily regular prayer time. It is also ahelpful guideline that, at such disciplined time of prayer, we should begin byasking the Lord not for our own needs first, but for the needs of others. Thiswill not only help us to cultivate an attitude of selflessness, but also helpus to remember to intercede for others, not only loved ones, and members of thechurch, and friends, but also for those servants of the Lord and those inauthority over us (1 Tim 2:1–2). We are hardly ever forgetful of our own needs,but extremely forgetful when it comes to the needs of others. Praying for ourown needs is of course legitimate and commanded: “Be careful for nothing; butin every thing by prayer and supplication with thanksgiving let your requestsbe made known unto God” (Phil 4:6).

Requisites for Acceptable Prayer

This list is not intended to be exhaustive. Nevertheless, you may find it toomuch to remember at one reading. May I suggest therefore that instead of merelyattempting to bear in mind each point, that you check your heart as you readand then resolve to work on at least one or two areas immediately. Furthermore,it would be helpful for you to constantly check yourself on all points.

Sincerity

One of the mostimportant requirements of worship and prayer before God is no doubt that ofsincerity. This is what the Psalmist means when he describes those who mayabide in God’s tabernacle as those who speak the truth in their heart (Ps15:1–2). Sadly, in this self-help, self-sufficient age, many professingbelievers no longer sincerely regard prayer as necessary. As a result, prayerfor many has degenerated into mechanical rites with only liturgicalsignificance. Indeed our Lord’s indictment against Israel may be levelledagainst many of us in our prayers: “they have not cried unto me with theirheart, when they howled upon their beds: they assemble themselves for corn andwine, and they rebel against me” (Hos 7:14). God sees beyond our actions. Heknows our thoughts and intents even better than we do. For this reason, if ourprayers are mechanical, rather than heartfelt, they are of no value at all.

Humility and Reverence

A second related aspect,which must be borne in mind, is that of humility and reverence. While we maycome before the throne of grace with boldness (Heb 4:16), we must realise thatwe are coming before the King of kings and the Lord of lords. The Lord Jesus,who is Himself God, demonstrates this in His humanity: “Who in the days of hisflesh, when he had offered up prayers and supplications with strong crying andtears unto him that was able to save him from death, and was heard in that hefeared” (Heb 5:7). This calls for a humble reverential attitude whenever wepray. Indeed, our prayers will only be effectual if we recognise our ownhelplessness, poverty and depravity as did the publican (Luke 18:10–13) andManasseh (2 Chr 33:12–13).

Therefore, when we come before God to pray, we should first compose our mindand heart with the knowledge that we are entering into conversation with theHoly and Sovereign God. And as we pray, we must approach God humbly, abandoningall self-glory completely to Him.

This attitude of reverence also calls for reverential postures in prayerwhenever possible. Yes, as we are redeemed both in our body and soul, it mustbe remembered that our acts of worship should involve our body too (cf. 1 Cor6:20). It is difficult to have reverence and humility in our heart if we areslouching carelessly in our seats at prayer.

Asking According to His Will

One other requisite ofacceptable prayer that is so often neglected is that of praying according toGod’s will. This is highlighted by the Apostle John: “And this is theconfidence that we have in him, that, if we ask any thing according tohis will, he heareth us” (1 Jn 5:14).

But what does praying according to His will mean? First, wemust remember that there are two aspects to God’s will, one is revealed in theScripture, and the other is God’s decretive will, which is secret. We are neverto order our lives according to what God has not revealed (Deut 29:29).Therefore when the Apostle John speaks about praying according to God’s will,he must be referring to the revealed will of God. Thus, in WSC 99,we are taught that “The whole Word of God is of use to direct us in prayer.”This refers not only to the manner we should pray, but to what we should prayfor, namely, that it must not be contrary to the principle of Christian lifetaught in the Word. Thus, praying in regards to personal sanctification (cf. 1Thes 4:3) and healing from diseases (Jas 5:14–15) are always right, but whileit is right to pray for the Lord’s providence of daily necessity and even Hisblessing upon our work and calling (cf. Mt 6:11; Prov 30:8–9), it is never rightto pray for worldly or material gains, or for the attainment of luxuries (seeJames 4:3).

Persistence, Importunity and Fervency

Our Lord highlights thisin the Parable of the Persistent Widow, by which He teaches us that “man oughtalways to pray, and not to faint” (Luke 18:1–5). In so far as God does not makeknown unto us His decrees with regards to the eternal destinies of our lovedones, let us persevere to pray that peradventure they may attain unto eternallife by grace. “The effectual fervent prayer of a righteousman availeth much” (Jas 5:16b).

Faith and Hope

Closely related tosincerity in prayer is faith and hope in prayer. We are not only to be sincerein asking, but we must be sincere in believing that God willanswer our prayers. The Lord Jesus says: “And all things, whatsoever ye shallask in prayer, believing, ye shall receive” (Mt 21:22; cf. Jas 1:5–7). Thisdoes not mean that we must sincerely believe that God will answer according toour prayer, but that (1) God listens to our prayer and will answer according toHis sovereign will; (2) God is able to answer according to our request if Hechooses to; and (3) when our prayers are in accordance with God’s revealedwill, God will certainly take into consideration our desires.

Reliance on the Name of Christ

Most of us willgenerally end our prayers with “in Jesus’ Name” or an equivalent phrase. Thisis in line with our Lord’s teaching about praying in His Name: “And whatsoeverye shall ask in my name, that will I do, that the Father may beglorified in the Son” (Jn 14:13; cf. Jn 14:14; 15:16; 16:23–24). Sadly,however, many of us repeat the phrase mechanically without understanding whatwe mean, after all no prayer seem to be complete until we end with “in Jesus’Name.” A search through the Scripture however reveals a startling fact: not asingle prayer recorded in the entire Bible ends with “in Jesus’ Name.” Even theLord’s Prayer does not so end. What then does the Lord mean? I believe what Hemeans is that we must come to God through Him, i.e., on the basis of His workon our behalf, and on the basis of our identification with Him. John Calvinputs it eloquently: “Our prayers are acceptable to God only insofar as Christsprinkles and sanctifies them with the perfume of his own sacrifice” (Comm. onPsalm 20:3). The Apostles understood what Jesus mean when they make theirprayers “through Jesus Christ” (Heb 13:21; cf. Rom 16:27; 1 Pet 4:11; etc.).Let us therefore shy away from a mechanical repetition of the phrase “in Jesus’Name,” for that would be taking the Name of God in vain. Rather, let us pray,realising that it is only through Christ we may approach the throne of grace(Heb 4:15–16). With such an understanding, every time we pray, our hearts mustbe filled with gratitude and humility.

Obedience and Purity of Heart

Finally, we must notforget that the acceptability of our prayers is also dependent on our spiritualwalk with Christ, our purity of heart and willingness to keep His commandments.The Psalmist puts this in no uncertain terms: “If I regard iniquity in myheart, the Lord will not hear me” (Ps 66:18; cf. Prov 15:29). Solomon expressesit in even stronger terms: “He that turneth away his ear from hearing the law,even his prayer shall be abomination” (Prov 28:9; cf. 1 Jn 3:22). Sin separatesus from God (Isa 59:1–2). If we refuse to obey the Lord’s commandments and sosin against Him, not only will our prayers not be acceptable, but they will beabominable in the sight of God. Let us therefore constantly watch our lives,pleasing the Lord in all our ways.

…to be continued

—JJ Lim