(via The Preceptor [April, 1985], used by permission)

In its widest and most general sense, prayer is calling upon God in order to talk to Him. Prayer is always an act of worship, and as such demands the outpouring of a reverential and grateful heart. It requires an obedient petitioner who meets the conditions of true prayer (1 John 5:14). Prayer, as all acts of worship, must be "in spirit and in truth" (John 4:24). Prayer necessitates an acknowledgment of man’s dependence upon the high and lofty One Who inhabits Eternity. In turn, Jehovah favors the humble.

The worshipper does not engage in prayer without reason, and it is the reason or reasons that help characterize prayer in its various aspects of adoration, confession, supplication; thanksgiving, intercession, and petition. One or more of these characteristics will mold prayer and individualize it according to the heart’s desire.

Prayer is best seen and understood in the life of our Lord, and naturally so since Christ on earth was the perfect embodiment and blending of man and God (Philippians 2:7-8 and Colossians 1:19). Thus in its highest sense, Jesus declared prayer to be as simple as a child’s request to a Father (Matthew 6:8; 7:11), confident of a loving, attentive response, and yet with absolute reverence and obedience of a child for His Father (Matthew 6:10; 26:39, 42), making requests always subject to the Father’s will. Jesus’ prayers were always a beautiful mixture of reverence ("Hallowed be thy name") and subjection ("not as I will, but as thou," "Thy will be done") with pure love and rich intimacy ("0 my Father"). Thus prayer is best understood and appreciated by a study of the Lord’s personal prayers and habits. Jesus best knew how to lift up His heart and soul, pouring out to God His heart’s desires, communing with the Father on the highest spiritual plane. The prayers and habits of our Lord should be our goal and source of understanding.

Prayer can be further defined by the more technical characteristics employed in reference to it and by a brief historical study as revealed in the Bible.

(1) "Prayer" (proseuche) is the most commonly used word for prayer, and is a word of sacred character, being limited to prayer to God. This word was used of the Lord’s prayer at the Mount of Olives (Luke22:45), of the prayers of the early.church (Acts 2:42), of the prayers of Cornelius (Acts 10:4,31), of the apostles’ spiritual ministry (Acts 6:4), and is frequently joined with "supplications" (Acts 1:14; Ephesians 6:18; Philippians 4:6; 1 Timothy 2:1; 5:5). It is the prayer of Elijah (James 5:17, literally, "he prayed with prayer"). And in John’s apocalyptic revelation "the prayers of saints" are represented as "golden vials full of odors" (Revelation 5:8), which are offered up to God in spiritual sacrifice (Revelation 8:3,4), giving us perhaps the most spiritual view of prayer yet.

(2) "Prayer" (deesis) is used only about a third as much as the foregoing word for "prayer," but is used six other times by New Testament writers and translated "supplication." Its distinction lies in the fact that it is a seeking, asking, and entreating of God by men for that which is needed, and thus may indicate a more intense prayer. Zacharias prayed for a son (Luke 1:13); the prophetess Anna served God with this prayer night and day (Luke 2:37); John’s disciples made prayers (Luke 5:33); Paul’s intense desire for Israel’s salvation produced this type prayer (Romans 10:1); and this word is used often in his epistles. Jesus’ anguished prayers to God were of this sort (Hebrews 5:7), and "the effectual fervent prayer of a righteous man" (James 5:16) comes from this word. It is obvious from these cases that this type prayer is not casual, haphazard prayer, but is deep, earnest prayer stemming from intense need. It might also be suggested that such prayer can only emanate from one deeply and religiously devoted to God, and who has his own spiritual life in harmony with God’s will to a full degree. A richly cultivated faith will produce just such a praying saint. Thus, this word for prayer is reserved for the petitionary prayer of the spiritual suppliant.

(3) "Supplication" (deesis) is the King James translation at Acts 1:14, Ephesians 6:18 (twice), Philippians 4:6, 1 Timothy 2:1, and 5:5 for the word just discussed. It is enjoined as a command upon brethren almost every time and appears. most notably in Ephesians 6:18: "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." Certainly intended in this passage is the spiritual protection required not only for self, but for all faithful saints. It is connected, not accidentally, with "the whole armor of God" (Ephesians 6:13), and should be seriously considered!

(4) "Intercession" (enteuxis) is once translated "prayer," (1 Timothy 4:5), but is more commonly rendered "intercession" (noun) and "make intercession" (verb). Intercession speaks of a conference or conversation with God, and expresses confiding access to God with child-like confidence. Thus it is a word that implies in its noun form free and familiar prayer. Meat is said to be sanctified with such "prayer," 1 Timothy 4:5, and in 1 Timothy 2:1 it appears in a list as "intercessions" and implies seeking the presence and hearing of God on behalf of others. The verb (entunchano) indicates more regularly what we generally conceive to be "intercession," and that is to speak to God in behalf of another. Barclay says of this word, "It speaks of the right to approach God; it speaks of the intimate fellowship which the Christian can enjoy with God..." (New Testament Words. 85). But he explains that it went on to become an almost technical term for presenting a petition to someone in authority, and thus "to make intercession" is the frequent translation (Romans 8:27, 34; 11:2, Hebrews 7:25). The Holy Spirit, Christ, and Elijah are said to make intercession for others. And only once are Christians commanded to intercede for others (1 Timothy 2:1), but importantly noticed is that the command covers all men, and most especially those in authority. Thus, while "intercession" is a rare word, it is so very important to us. While Christ and the Spirit intercede for saints, saints must, in turn, beseech God in behalf of all men. In so doing, intercession falls into the category of general prayer.

(5) "Thanksgiving" (eucharistia) is a most important aspect of prayer. It denotes gratitude and thankfulness to God for blessings received, and is sometimes translated with the phrase "giving of thanks" (1 Corinthians 14:16; Ephesians 5:4; 1 Timothy 2:1). There are many things for which thanks should be given to God, and a study of this aspect of prayer in the New Testament is recommended to the serious student. Remember, thanksgiving is the expression of joy Godward. As we thank God and enumerate our blessings, we shall be joyful indeed, even in times of sorrow. The thankless Christian is in grave danger (cf. Romans 1:21) of apostasy, and is in urgent need of reconsidering his condition!